,this e,book was prepared by ,robert ,sinton from a source supplied by the ,sacred ,texts ,web site1 http3_/_/www4sacred-texts4com1 thanks to ,john ,b4 ,hare4 ,,the ,,kas,,dah ,,of ,h,j ,,abd ,,el-,,yezd ,,translated ,,and ,,annotated ,,by ,,hs ,,friend ,,and ,,pupil1 ,f4,b4 ,,to ,,the ,,reader ,the ,translator has ventured to entitle a ,lay of the ,higher ,law the following composition1 which aims at being in advance of its time2 and he has not feared the danger of collision with such unpleasant forms as the ,higher ,culture4 ,the principles which justify the name are as follows3 ,the ,author asserts that ,happiness and ,misery are equally divided and distributed in the world4 ,he makes ,self-cultivation1 with due regard to others1 the sole and sufficient object of human life4 ,he suggests that the affections1 the sympathies1 and the divine gift of ,pity are mans highest enjoyments4 ,he advocates suspension of judgment1 with a proper suspicion of ,facts1 the idlest of superstitions4 ,finally1 although destructive to appearance1 he is essentially reconstructive4 ,for other details concerning the ,poem and the ,poet1 the curious reader is referred to the end of the volume4 ,f4 ,b4 ,vienna1 ,nov41 #ahhj4 ,,the ,,kas,,dah ,i ,the hour is nigh2 the waning ,queen walks forth to rule the later night2 ,crownd with the sparkle of a ,star1 and throned on orb of ashen light3 ,the ,wolf-tail99 sweeps the paling ,east to leave a deeper gloom behind1 ,and ,dawn uprears her shining head1 sighing with semblance of a wind3 99 ,the false dawn4 ,the highlands catch yon ,orient gleam1 while purpling still the lowlands lie2 ,and pearly mists1 the morning-pride1 soar incense-like to greet the sky4 ,the horses neigh1 the camels groan1 the torches gleam1 the cressets flare2 ,the town of canvas falls1 and man with din and dint invadeth air3 ,the ,golden ,gates swing right and left2 up springs the ,sun with flamy brow2 ,the dew-cloud melts in gush of light2 brown ,earth is bathed in morning-glow4 ,slowly they wind athwart the wild1 and while young ,day his anthem swells1 ,sad falls upon my yearning ear the tinkling of the ,camel-bells3 ,oer fiery wastes and frozen wold1 oer horrid hill and gloomy glen1 ,the home of grisly beast and ,ghoul199 the haunts of wilder1 grislier men2 99 ,the ,demon of the ,desert4 ,with the brief gladness of the ,palms1 that tower and sway oer seething plain1 ,fraught with the thoughts of rustling shade1 and welling spring1 and rushing rain2 ,with the short solace of the ridge1 by gentle zephyrs played upon1 ,whose breezy head and bosky side front seas of cooly celadon2 ,tis theirs to pass with joy and hope1 whose souls shall ever thrill and fill ,dreams of the ,birthplace and the ,tomb1 visions of ,allahs ,holy ,hill499 99 ,araft1 near ,mecca4 ,but we8 ,another shift of scene1 another pang to rack the heart2 ,why meet we on the bridge of ,time to change one greeting and to part8 ,we meet to part2 yet asks my sprite1 ,part we to meet8 ,ah6 is it so8 ,mans fancy-made ,omniscience knows1 who made ,omniscience nought can know4 ,why must we meet1 why must we part1 why must we bear this yoke of ,,must1 ,without our leave or askt or given1 by tyrant ,fate on victim thrust8 ,that ,eve so gay1 so bright1 so glad1 this ,morn so dim1 and sad1 and grey2 ,strange that lifes ,registrar should write this day a day1 that day a day6 ,mine eyes1 my brain1 my heart1 are sad1 sad is the very core of me2 ,all wearies1 changes1 passes1 ends2 alas6 the ,birthdays injury6 ,friends of my youth1 a last adieu6 haply some day we meet again2 ,yet neer the self-same men shall meet2 the years shall make us other men3 ,the light of morn has grown to noon1 has paled with eve1 and now farewell6 ,go1 vanish from my ,life as dies the tinkling of the ,camels bell4 ,,ii ,in these drear wastes of sea-born land1 these wilds where none may dwell but ,he1 ,what visionary ,pasts revive1 what process of the ,years we see3 ,gazing beyond the thin blue line that rims the far horizon-ring1 ,our saddend sight why haunt these ghosts1 whence do these spectral shadows spring8 ,what endless questions vex the thought1 of ,whence and ,whither1 ,when and ,how8 ,what fond and foolish strife to read the ,scripture writ on human brow2 ,as stand we percht on point of ,time1 betwixt the two ,eternities1 ,whose awful secrets gathering round with black profound oppress our eyes4 ,this gloomy night1 these grisly waves1 these winds and whirlpools loud and dread3 ,what reck they of our wretched plight who ,safetys shore so lightly tread8 ,thus quoth the ,bard of ,love and ,wine199 whose dream of ,heaven neer could rise ,beyond the brimming ,kausar-cup and ,houris with the white-black eyes2 99 ,hfiz of ,shirz4 ,ah me6 my race of threescore years is short1 but long enough to pall ,my sense with joyless joys as these1 with ,love and ,houris1 ,wine and all4 ,another boasts he would divorce old barren ,reason from his bed1 ,and wed the ,vine-maid in her stead2 fools who believe a word he said699 99 ,omar-i-,kayym1 the tent-maker poet of ,persia4 ,and ,dust thou art to dust returning4 neer was spoke of human soul ,the ,soofi cries1 tis well for him that hath such gift to ask its goal4 ,and this is all1 for this were born to weep a little and to die6 ,so sings the shallow bard whose life still labours at the letter ,i4 ,ear never heard1 ,eye never saw the bliss of those who enter in ,my heavenly kingdom1 ,is said1 who wailed our sorrows and our sin3 ,too much of words or yet too few6 ,what to thy ,godhead easier than ,one little glimpse of ,paradise to ope the eyes and ears of man8 ,i am the ,truth6 ,i am the ,truth6 we hear the ,god-drunk gnostic cry ,the microcosm abides in ,,me2 ,eternal ,allahs nought but ,i6 ,mansr99 was wise1 but wiser they who smote him with the hurld stones2 ,and1 though his blood a witness bore1 no wisdom-might could mend his bones4 99 ,a famous ,mystic stoned for blasphemy4 ,eat1 drink1 and sport2 the rest of lifes not worth a fillip1 quoth the ,king2 ,methinks the saying saith too much3 the swine would say the selfsame thing6 ,two-footed beasts that browse through life1 by ,death to serve as soil designd1 ,bow prone to ,earth whereof they be1 and there the proper pleasures find3 ,but you of finer1 nobler1 stuff1 ye1 whom to ,higher leads the ,high1 ,what binds your hearts in common bond with creatures of the stall and sty8 ,in certain hope of ,life-to-come ,i journey through this shifting scene ,the ,zhid99 snarls and saunters down his ,vale of ,tears with confident mien4 99 ,the ,philister of respectable belief4 ,wiser than ,amrns ,son99 art thou1 who kenst so well the world-to-be1 ,the ,future when the ,past is not1 the ,present merest dreamery2 99 ,moses in the ,koran4 ,what knowst thou1 man1 of ,life8 and yet1 forever twixt the womb1 the grave1 ,thou pratest of the ,coming ,life1 of ,heavn and ,hell thou fain must rave4 ,the world is old and thou art young2 the world is large and thou art small2 ,cease1 atom of a moments span1 ,to hold thyself an ,all-in-,all6 ,,iii4 ,fie1 fie6 you visionary things1 ye motes that dance in sunny glow1 ,who base and build ,eternities on briefest moment here below2 ,who pass through ,life liked cagd birds1 the captives of a despot will2 ,still wondring ,how and ,when and ,why1 and ,whence and ,whither1 wondring still2 ,still wondring how the ,marvel came because two coupling mammals chose ,to slake the thirst of fleshly love1 and thus the ,immortal ,being rose2 ,wondring the ,babe with staring eyes1 perforce compeld from night to day1 ,gript in the giant grasp of ,life like gale-born dust or wind-wrung spray2 ,who comes imbecile to the world mid double danger1 groans1 and tears2 ,the toy1 the sport1 the waif and stray of passions1 error1 wrath and fears2 ,who knows not ,whence he came nor ,why1 who kens not ,whither bound and ,when1 ,yet such is ,allahs choicest gift1 the blessing dreamt by foolish men2 ,who step by step perforce returns to couthless youth1 wan1 white and cold1 ,lisping again his broken words till all the tale be fully told3 ,wondring the ,babe with quenchd orbs1 an oldster bowd by burthening years1 ,how scaped the skiff an hundred storms2 how scaped the thread a thousand shears2 ,how coming to the ,feast unbid1 he found the gorgeous table spread ,with the fair-seeming ,sodom-fruit1 with stones that bear the shape of bread3 ,how ,life was nought but ray of sun that clove the darkness thick and blind1 ,the ravings of the reckless storm1 the shrieking of the ravening wind2 ,how lovely visions guiled his sleep1 aye fading with the break of morn1 ,till every sweet became a sour1 till every rose became a thorn2 ,till dust and ashes met his eyes wherever turned their saddened gaze2 ,the wrecks of joys and hopes and loves1 the rubbish of his wasted days2 ,how every high heroic ,thought that longed to breathe empyrean air1 ,failed of its feathers1 fell to earth1 and perisht of a sheer despair2 ,how1 dowerd with heritage of brain1 whose might has split the solar ray1 ,his rest is grossest coarsest earth1 a crown of gold on brow of clay2 ,this ,house whose frame be flesh and bone1 mortard with blood and faced with skin1 ,the home of sickness1 dolours1 age2 unclean without1 impure within3 ,sans ray to cheer its inner gloom1 the chambers haunted by the ,ghost1 ,darkness his name1 a cold dumb ,shade stronger than all the heavnly host4 ,this tube1 an enigmatic pipe1 whose end was laid before begun1 ,that lengthens1 broadens1 shrinks and breaks2 puzzle1 machine1 automaton2 ,the first of ,pots the ,potter made by ,chrysorrhoas blue-green wave299 ,methinks ,i see him smile to see what guerdon to the world he gave6 99 ,the ,abana1 ,river of ,damascus4 ,how ,life is dim1 unreal1 vain1 like scenes that round the drunkard reel2 ,how ,being meaneth not to be2 to see and hear1 smell1 taste and feel4 ,a drop in ,oceans boundless tide1 unfathomd waste of agony2 ,where millions live their horrid lives by making other millions die4 ,how with a heart that would through love to ,universal ,love aspire1 ,man woos infernal chance to smite1 as ,minarets draw the ,thunder-fire4 ,how ,earth on ,earth builds tower and wall1 to crumble at a touch of ,time2 ,how ,earth on ,earth from ,shnar-plain the heights of ,heaven fain would climb4 ,how short this ,life1 how long withal2 how false its weal1 how true its woes1 ,this fever-fit with paroxysms to mark its opening and its close4 ,ah6 gay the day with shine of sun1 and bright the breeze1 and blithe the throng ,met on the ,river-bank to play1 when ,i was young1 when ,i was young3 ,such general joy could never fade2 and yet the chilling whisper came ,one face had paled1 one form had failed2 had fled the bank1 had swum the stream2 ,still revellers danced1 and sang1 and trod the hither bank of ,times deep tide1 ,still one by one they left and fared to the far misty thither side2 ,and now the last hath slipt away yon drear ,death-desert to explore1 ,and now one ,pilgrim worn and lorn still lingers on the lonely shore4 ,yes1 ,life in youth-tide standeth still2 in manhood streameth soft and slow2 ,see1 as it nears the abysmal goal how fleet the waters flash and flow6 ,and ,deaths are twain2 the ,deaths we see drop like the leaves in windy ,fall2 ,but ours1 our own1 are ruined worlds1 a globe collapst1 last end of all4 ,we live our lives with rogues and fools1 dead and alive1 alive and dead1 ,we die twixt one who feels the pulse and one who frets and clouds the head3 ,and1oh1 the ,pity6hardly conned the lesson comes its fatal term2 ,fate bids us bundle up our books1 and bear them bodily to the worm3 ,hardly we learn to wield the blade before the wrist grows stiff and old2 ,hardly we learn to ply the pen ere ,thought and ,fancy faint with cold4 ,hardly we find the path of love1 to sink the self1 forget the ,i1 ,when sad suspicion grips the heart1 when ,man1 the ,man begins to die3 ,hardly we scale the wisdom-heights1 and sight the ,pisgah-scene around1 ,and breathe the breath of heavenly air1 and hear the ,spheres harmonious sound2 ,when swift the ,camel-rider spans the howling waste1 by ,kismet sped1 ,and of his ,magic ,wand a wave hurries the quick to join the dead499 99 ,death in ,arabia rides a ,camel1 not a pale horse4 ,how sore the burden1 strange the strife2 how full of splendour1 wonder1 fear2 ,life1 atom of that ,infinite ,space that stretcheth twixt the ,here and ,there4 ,how ,thought is impotent to divine the secret which the gods defend1 ,the ,why of birth and life and death1 that ,isis-veil no hand may rend4 ,eternal ,morrows make our ,day2 our ,is is aye to be till when ,night closes in2 tis all a dream1 and yet we die1and then and ,,then8 ,and still the ,weaver plies his loom1 whose warp and woof is wretched ,man ,weaving th unpatternd dark design1 so dark we doubt it owns a plan4 ,dost not1 ,o ,maker1 blush to hear1 amid the storm of tears and blood1 ,man say ,thy mercy made what is1 and saw the made and said twas good8 ,the marvel is that man can smile dreaming his ghostly ghastly dream2- ,better the heedless atomy that buzzes in the morning beam6 ,o the dread pathos of our lives6 how durst thou1 ,allah1 thus to play ,with ,love1 ,affection1 ,friendship1 all that shows the god in mortal clay8 ,but ah6 what vaileth man to mourn2 shall tears bring forth what smiles neer brought2 ,shall brooding breed a thought of joy8 ,ah hush the sigh1 forget the thought6 ,silence thine immemorial quest1 contain thy natures vain complaint ,none heeds1 none cares for thee or thine2 like thee how many came and went8 ,cease1 ,man1 to mourn1 to weep1 to wail2 enjoy thy shining hour of sun2 ,we dance along ,deaths icy brink1 but is the dance less full of fun8 ,,iv ,what ,truths hath gleaned that ,sage consumed by many a moon that waxt and waned8 ,what ,prophet-strain be his to sing8 ,what hath his old ,experience gained8 ,there is no ,god1 no man-made ,god2 a bigger1 stronger1 crueller man2 ,black phantom of our baby-fears1 ere ,thought1 the life of ,life1 began4 ,right quoth the ,hindu ,prince of old199 ,an ,ishwara for one ,i nill1 ,th almighty everlasting ,good who cannot bate th ,eternal ,ill3 99 ,buddha4 ,your gods may be1 what shows they are8 hear ,chinas ,perfect ,sage declare299 ,and being1 what to us be they who dwell so darkly and so far8 99 ,confucius4 ,all matter hath a birth and death2 tis made1 unmade and made anew2 ,we choose to call the ,maker ,god3 such is the ,zhids owly view4 ,you changeful finite ,creatures strain 7rejoins the ,drawer of the ,wine799 ,the dizzy depths of ,infinite ,power to fathom with your foot of twine2 99 ,the ,soofi or ,gnostic opposed to the ,zhid4 ,poor idols of mans heart and head with the ,divine ,idea to blend2 ,to preach as ,natures ,common ,course what any hour may shift or end4 ,how shall the ,shown pretend to ken aught of the ,showman or the ,show8 ,why meanly bargain to believe1 which only means thou neer canst know8 ,how may the passing ,now contain the standing ,now,eternity8 ,an endless is without a was1 the be and never the to-be8 ,who made your ,maker8 ,if ,self-made1 why fare so far to fare the worse ,sufficeth not a world of worlds1 a self-made chain of universe8 ,grant an ,idea1 ,primal ,cause1 the ,causing ,cause1 why crave for more8 ,why strive its depth and breadth to mete1 to trace its work1 its aid to implore8 ,unknown1 ,incomprehensible1 whateer you choose to call it1 call2 ,but leave it vague as airy space1 dark in its darkness mystical4 ,your childish fears would seek a ,sire1 by the non-human ,god defind1 ,what your five wits may wot ye weet2 what is you please to dub designd2 ,you bring down ,heaven to vulgar ,earth2 your maker like yourselves you make1 ,you quake to own a reign of ,law1 you pray the ,law its laws to break2 ,you pray1 but hath your thought eer weighed how empty vain the prayer must be1 ,that begs a boon already given1 or craves a change of law to see8 ,say1 ,man1 deep learnd in the ,scheme that orders mysteries sublime1 ,how came it this was ,jesus1 that was ,judas from the birth of ,time8 ,how ,i the tiger1 thou the lamb2 again the ,secret1 prithee1 show ,who slew the slain1 bowman or bolt or ,fate that drave the man1 the bow8 ,man worships self3 his ,god is ,man2 the struggling of the mortal mind ,to form its model as twould be1 the perfect of itself to find4 ,the ,god became sage1 priest and scribe where ,nilus serpent made the vale2 ,a gloomy ,brahm in glowing ,ind1 a neutral something cold and pale3 ,amid the high ,chaldean hills a moulder of the heavenly spheres2 ,on ,guebre steppes the ,timeless-,god who governs by his dual peers3 ,in ,hebrew tents the ,lord that led ,his leprous slaves to fight and jar2 ,yahveh199 ,adon or ,elohm1 the ,god that smites1 the ,man of ,war4 99 ,jehovah4 ,the lovely ,gods of libertine ,greece1 those fair and frail humanities ,whose homes oerlookd the ,middle ,sea1 where all ,earths beauty cradled lies1 ,neer left its blessd bounds1 nor sought the barbarous climes of barbarous gods ,where ,odin of the dreary ,north oer hog and sickly mead-cup nods3 ,and when1 at length1 ,great ,pan is dead uprose the loud and dolorous cry ,a glamour witherd on the ground1 a splendour faded in the sky4 ,yea1 ,pan was dead1 the ,nazarene came and seized his seat beneath the sun1 ,the votary of the ,riddle-god1 whose one is three and three is one2 ,whose saddening creed of herited ,sin spilt oer the world its cold grey spell2 ,in every vista showed a grave1 and neath the grave the glare of ,hell2 ,till all ,lifes ,poesy sinks to prose2 romance to dull ,reality fades2 ,earths flush of gladness pales in gloom and ,god again to man degrades4 ,then the lank ,arab foul with sweat1 the drainer of the camels dug1 ,gorged with his leek-green lizards meat1 clad in his filthy rag and rug1 ,bore his fierce ,allah oer his sands and broke1 like lava-burst upon ,the realms where reigned pre-,adamite ,kings1 where rose the ,grand ,kaynian throne499 99 ,kayniof the race of ,cyrus2 old ,guebre heroes4 ,who now of ancient ,kayomurs1 of ,zl or ,rustam cares to sing1 ,whelmed by the tempest of the tribes that called the ,camel-driver ,king8 ,where are the crown of ,kay ,khusraw1 the sceptre of ,anshirwn1 ,the holy grail of high ,jamshd1 ,afrsiyabs hall8,canst tell me1 man8 ,gone1 gone1 where ,i and thou must go1 borne by the winnowing wings of ,death1 ,the ,horror brooding over life1 and nearer brought with every breath3 ,their fame hath filled the ,seven ,climes1 they rose and reigned1 they fought and fell1 ,as swells and swoons across the wold the tinkling of the ,camels bell4 ,v ,there is no ,good1 there is no ,bad2 these be the whims of mortal will3 ,what works me weal that call ,i good1 what harms and hurts ,i hold as ill3 ,they change with place1 they shift with race2 and1 in the veriest span of ,time1 ,each ,vice has worn a ,virtues crown2 all ,good was banned as ,sin or ,crime3 ,like ravelled skeins they cross and twine1 while this with that connects and blends2 ,and only ,khizr99 his eye shall see where one begins1 where other ends3 99 ,supposed to be the ,prophet ,elijah4 ,what mortal shall consort with ,khizr1 when ,mus turned in fear to flee8 ,what man foresees the flower or fruit whom ,fate compels to plant the tree8 ,for ,mans ,free-will immortal ,law1 ,anagk1 ,kismet1 ,destiny read ,that was1 that is1 that aye shall be1 ,star1 ,fortune1 ,fate1 ,urd1 ,norn or ,need4 ,mans natural state is ,gods design2 such is the silly sages theme2 ,mans primal ,age was ,age of ,gold2 such is the ,poets waking dream3 ,delusion1 ,ignorance6 ,long ere ,man drew upon ,earth his earliest breath ,the world was one continuous scene of anguish1 torture1 prey and ,death2 ,where hideous ,theria of the wild rended their fellows limb by limb2 ,where horrid ,saurians of the sea in waves of blood were wont to swim3 ,the fair young ,earth was only fit to spawn her frightful monster-brood2 ,now fiery hot1 now icy frore1 now reeking wet with steamy flood4 ,yon glorious ,sun1 the greater light1 the ,bridegroom of the royal ,lyre1 ,a flaming1 boiling1 bursting mine2 a grim black orb of whirling fire3 ,that gentle ,moon1 the lesser light1 the ,lovers lamp1 the ,swains delight1 ,a ruined world1 a globe burnt out1 a corpse upon the road of night4 ,what reckt he1 say1 of ,good or ,ill who in the hill-hole made his lair1 ,the blood-fed ravening ,beast of prey1 wilder than wildest wolf or bear8 ,how long in ,mans pre-,adamite days to feed and swill1 to sleep and breed1 ,were the ,brute-bipeds only life1 a perfect life sans ,code or ,creed8 ,his choicest garb a shaggy fell1 his choicest tool a flake of stone2 ,his best of ornaments tattood skin and holes to hang his bits of bone2 ,who fought for female as for food when ,mays awoke to warm desire2 ,and such the ,lust that grew to ,love when ,fancy lent a purer fire4 ,where then ,th ,eternal nature-law by ,god engraved on human heart8 ,behold his simiad sconce and own the ,thing could play no higher part4 ,yet1 as long ages rolled1 he learnt from ,beaver1 ,ape and ,ant to build ,shelter for sire and dam and brood1 from blast and blaze that hurt and killed2 ,and last came ,fire2 when scrap of stone cast on the flame that lit his den1 ,gave out the shining ore1 and made the ,lord of beasts a ,lord of men4 ,the moral sense1 your ,zhid-phrase1 is but the gift of latest years2 ,conscience was born when man had shed his fur1 his tail1 his pointed ears4 ,what conscience has the murderous ,moor1 who slays his guest with felon blow1 ,save sorrow he can slay no more1 what prick of penitence can he know8 ,you cry the ,cruelty of ,things is mystery to your purblind eye1 ,which fixed upon a point in space the general project passes by3 ,for see6 the ,mammoth went his ways1 became a memory and a name2 ,while the half-reasoner with the hand99 survives his rank and place to claim4 99 ,the ,elephant4 ,earthquake and plague1 storm1 fight and fray1 portents and curses man must deem ,since he regards his self alone1 nor cares to trace the scope1 the scheme2 ,the ,quake that comes in eyelids beat to ruin1 level1 gulf and kill1 ,builds up a world for better use1 to general ,good bends special ,ill3 ,the dreadest sound mans ear can hear1 the war and rush of stormy ,wind ,depures the stuff of human life1 breeds health and strength for humankind3 ,what call ye them or ,goods or ,ills1 ill-goods1 good-ills1 a loss1 a gain1 ,when realms arise and falls a roof2 a world is won1 a man is slain8 ,and thus the race of ,being runs1 till haply in the time to be ,earth shifts her pole and ,mushtari99-men another falling star shall see3 99 ,the ,planet ,jupiter4 ,shall see it fall and fade from sight1 whence come1 where gone no ,thought can tell1 ,drink of yon mirage-stream and chase the tinkling of the camel-bell6 ,,vi ,all ,faith is false1 all ,faith is true3 ,truth is the shattered mirror strown ,in myriad bits2 while each believes his little bit the whole to own4 ,what is the ,truth8 was askt of yore4 ,reply all object ,truth is one ,as twain of halves aye makes a whole2 the moral ,truth for all is none4 ,ye scantly-learned ,zhids learn from ,aflatn and ,arist199 ,while ,truth is real like your good3 th ,untrue1 like ill1 is real too2 99 ,plato and ,aristotle4 ,as palace mirrord in the stream1 as vapour mingled with the skies1 ,so weaves the brain of mortal man the tangled web of ,truth and ,lies4 ,what see we here8 ,forms1 nothing more6 ,forms fill the brightest1 strongest eye1 ,we know not substance2 mid the shades shadows ourselves we live and die4 ,faith mountains move ,i hear3 ,i see the practice of the world unheed ,the foolish vaunt1 the blatant boast that serves our vanity to feed4 ,faith stands unmoved2 and why8 ,because mans silly fancies still remain1 ,and will remain till wiser man the day-dreams of his youth disdain4 ,tis blessd to believe2 you say3 ,the saying may be true enow ,and it can add to ,life a light3 only remains to show us how4 ,een if ,i could ,i nould believe your tales and fables stale and trite1 ,irksome as twice-sung tune that tires the dulld ear of drowsy wight4 ,with ,gods foreknowledge mans free will6 what monster-growth of human brain1 ,what powers of light shall ever pierce this puzzle dense with words inane8 ,vainly the heart on ,providence calls1 such aid to seek were hardly wise ,for man must own the pitiless ,law that sways the globe and sevenfold skies4 ,be ye ,good ,boys1 go seek for ,heaven1 come pay the priest that holds the key2 ,so spake1 and speaks1 and aye shall speak the last to enter ,heaven1he4 ,are these the words for men to hear8 yet such the ,churchs general tongue1 ,the horseleech-cry so strong so high her heavenward ,psalms and ,hymns among4 ,what8 ,faith a merit and a claim1 when with the brain tis born and bred8 ,go1 fool1 thy foolish way and dip in holy water burid dead6 ,yet follow not th unwisdom-path1 cleave not to this and that disclaim2 ,believe in all that man believes2 here all and naught are both the same4 ,but is it so8 ,how may we know8 ,haply this ,fate1 this ,law may be ,a word1 a sound1 a breath2 at most the ,zhids moonstruck theory4 ,yes ,truth may be1 but tis not ,here2 mankind must seek and find it ,there1 ,but ,where nor ,i nor you can tell1 nor aught earth-mother ever bare4 ,enough to think that ,truth can be3 come sit we where the roses glow1 ,indeed he knows not how to know who knows not also how to unknow4 ,,vii ,man hath no ,soul1 a state of things1 a no-thing still1 a sound1 a word ,which so begets substantial thing that eye shall see what ear hath heard4 ,where was his ,soul the savage beast which in primeval forests strayed1 ,what shape had it1 what dwelling-place1 what part in natures plan it played8 ,this ,soul to ree a riddle made2 who wants the vain duality8 ,is not myself enough for me8 what need of ,i within an ,i8 ,words1 words that gender things6 ,the soul is a new-comer on the scene2 ,sufficeth not the breath of ,life to work the matter-born machine8 ,we know the ,genesis of the ,soul2 we trace the ,soul to hour of birth2 ,we mark its growth as grew mankind to boast himself sole ,lord of ,earth3 ,the race of ,being from dawn of ,life in an unbroken course was run2 ,what men are pleased to call their ,souls was in the hog and dog begun3 ,life is a ladder infinite-stepped1 that hides its rungs from human eyes2 ,planted its foot in chaos-gloom1 its head soars high above the skies3 ,no break the chain of ,being bears2 all things began in unity2 ,and lie the links in regular line though haply none the sequence see4 ,the ,ghost1 embodied natural ,dread of dreary death and foul decay1 ,begat the ,spirit1 ,soul and ,shade with ,hades pale and wan array4 ,the ,soul required a greater ,soul1 a ,soul of ,souls1 to rule the host2 ,hence spirit-powers and hierarchies1 all gendered by the savage ,ghost4 ,not yours1 ye ,peoples of the ,book1 these fairy visions fair and fond1 ,got by the gods of ,khemi-land99 and faring far the seas beyond6 99 ,egypt2 ,kam1 ,kem1 ,khem 7hierogl471 in the ,demotic ,khemi4 ,th immortal mind of mortal man6 we hear yon loud-lunged ,zealot cry2 ,whose mind but means his sum of thought1 an essence of atomic ,i4 ,thought is the work of brain and nerve1 in small-skulled idiot poor and mean2 ,in sickness sick1 in sleep asleep1 and dead when ,death lets drop the scene4 ,tush6 quoth the ,zhid1 well we ken the teaching of the school abhorrd ,that maketh man automaton1 mind a secretion1 soul a word4 ,of molecules and protoplasm you matter-mongers prompt to prate2 ,of jelly-speck development and apes that grew to mans estate4 ,vain cavil6 all that is hath come either by ,miracle or by ,law2 ,why waste on this your hate and fear1 why waste on that your love and awe8 ,why heap such hatred on a word1 why ,prototype to type assign1 ,why upon matter spirit mass8 wants an appendix your design8 ,is not the highest honour his who from the worst hath drawn the best2 ,may not your ,maker make the world from matter1 an it suit ,his hest8 ,nay more1 the sordider the stuff the cunninger the workmans hand3 ,cease1 then1 your own ,almighty ,power to bind1 to bound1 to understand4 ,reason and ,instinct6 ,how we love to play with words that please our pride2 ,our noble races mean descent by false forged titles seek to hide6 ,for gift divine ,i bid you read the better work of higher brain1 ,from ,instinct differing in degree as golden mine from leaden vein4 ,reason is ,lifes sole arbiter1 the magic ,labyrinths single clue3 ,worlds lie above1 beyond its ken2 what crosses it can neer be true4 ,fools rush where ,angels fear to tread6 ,angels and ,fools have equal claim ,to do what ,nature bids them do1 sans hope of praise1 sans fear of blame6 ,,viii ,there is no ,heaven1 there is no ,hell2 these be the dreams of baby minds2 ,tools of the wily ,fetisheer1 to fright the fools his cunning blinds4 ,learn from the mighty ,spirits of old to set thy foot on ,heaven and ,hell2 ,in ,life to find thy hell and heaven as thou abuse or use it well4 ,so deemed the doughty ,jew who dared by studied silence low to lay ,orcus and ,hades1 lands of shades1 the gloomy night of human day4 ,hard to the heart is final death3 fain would an ,ens not end in ,nil2 ,love made the sentiment kindly good3 the ,priest perverted all to ill4 ,while ,reason sternly bids us die1 ,love longs for life beyond the grave3 ,our hearts1 affections1 hopes and fears for ,life-to-be shall ever crave4 ,hence came the despots darling dream1 a ,church to rule and sway the ,state2 ,hence sprang the train of countless griefs in priestly sway and rule innate4 ,for future ,life who dares reply8 ,no witness at the bar have we2 ,save what the brother ,potsherd tells1 old tales and novel jugglery4 ,who eer returnd to teach the ,truth1 the things of ,heaven and ,hell to limn8 ,and all we hear is only fit for grandam-talk and nursery-hymn4 ,have mercy1 man6 the ,zhid cries1 of our best visions rob us not6 ,mankind a future life must have to balance lifes unequal lot4 ,nay1 quoth the ,magian1 tis not so2 ,i draw my wine for one and all1 ,a cup for this1 a score for that1 een as his measures great or small3 ,who drinks one bowl hath scant delight2 to poorest passion he was born2 ,who drains the score must eer expect to rue the headache of the morn4 ,safely he jogs along the way which ,golden ,mean the sages call2 ,who scales the brow of frowning ,alp must face full many a slip and fall4 ,here xtremes meet1 anointed ,kings whose crownd heads uneasy lie1 ,whose cup of joy contains no more than tramps that on the dunghill die4 ,to fate-doomed ,sinner born and bred for dangling from the gallows-tree2 ,to ,saint who spends his holy days in rapturous hope his ,god to see2 ,to all that breathe our upper air the hands of ,destiny ever deal1 ,in fixed and equal parts1 their shares of joy and sorrow1 woe and weal4 ,how comes it1 then1 our span of days in hunting wealth and fame we spend ,why strive we 7and all humans strive7 for vain and visionary end8 ,reply3 mankind obeys a law that bids him labour1 struggle1 strain2 ,the ,sage well knowing its unworth1 the ,fool a-dreaming foolish gain4 ,and who1 mid een the ,fools1 but feels that half the joy is in the race ,for wealth and fame and place1 nor sighs when comes success to crown the chase8 ,again3 in ,hind1 ,chn1 ,franguestn that accident of birth befell1 ,without our choice1 our will1 our voice3 ,faith is an accident as well4 ,what to the ,hindu saith the ,frank3 ,denier of the ,laws divine6 ,however godly-good thy ,life1 ,hell is the home for thee and thine4 ,go strain the draught before tis drunk1 and learn that breathing every breath1 ,with every step1 with every gest1 something of life thou doest to death4 ,replies the ,hindu3 ,wend thy way for foul and foolish ,mlenchhas fit2 ,your ,pariah-paradise woo and win2 at such dog-,heaven ,i laugh and spit4 ,cannibals of the ,holy ,cow6 who make your ravening maws the grave ,of ,things with self-same right to live2 what ,fiend the filthy license gave8 ,what to the ,moslem cries the ,frank8 ,a polygamic ,theist thou6 ,from an imposter-,prophet turn2 ,thy stubborn head to ,jesus bow4 ,rejoins the ,moslem3 ,allahs one tho with four ,moslemahs ,i wive1 ,one-wife-men ye and 7damnd race67 you split your ,god to ,three and ,five4 ,the ,buddhist to ,confucians thus3 ,like dogs ye live1 like dogs ye die2 ,content ye rest with wretched earth2 ,god1 ,judgment1 ,hell ye fain defy4 ,retorts the ,tartar3 ,shall ,i lend mine only ready-money now1 ,for vain usurious ,then like thine1 avaunt1 a triple idiot ,thou6 ,with this poor life1 with this mean world ,i fain complete what in me lies2 ,i strive to perfect this my me2 my sole ambitions to be wise4 ,when doctors differ who decides amid the milliard-headed throng8 ,who save the madman dares to cry3 ,tis ,i am right1 you all are wrong8 ,you all are right1 you all are wrong1 we hear the careless ,soofi say1 ,for each believes his glimmering lamp to be the gorgeous light of day4 ,thy faith why false1 my faith why true8 tis all the work of ,thine and ,mine1 ,the fond and foolish love of self that makes the ,mine excel the ,thine4 ,cease then to mumble rotten bones2 and strive to clothe with flesh and blood ,the skeleton2 and to shape a ,form that all shall hail as fair and good4 ,for generous youth1 an ,arab saith1 ,jahims99 the only genial state2 ,give us the fire but not the shame with the sad1 sorry blest to mate4 99 ,jehannum1 ,gehenna1 ,hell4 ,and if your ,heaven and ,hell be true1 and ,fate that forced me to be born ,force me to ,heaven or ,hell,i go1 and hold ,fates insolence in scorn4 ,i want not this1 ,i want not that1 already sick of ,me and ,thee2 ,and if were both transformd and changed1 what then becomes of ,thee and ,me8 ,enough to think such things may be3 to say they are not or they are ,were folly3 leave them all to ,fate1 nor wage on shadows useless war4 ,do what thy manhood bids thee do1 from none but self expect applause2 ,he noblest lives and noblest dies who makes and keeps his self-made laws4 ,all other ,life is living ,death1 a world where none but ,phantoms dwell1 ,a breath1 a wind1 a sound1 a voice1 a tinkling of the camel-bell4 ,,ix ,how then shall man so order life that when his tale of years is told1 ,like sated guest he wend his way2 how shall his even tenour hold8 ,despite the ,writ that stores the skull2 despite the ,table and the ,pen299 ,maugre the ,fate that plays us down1 her board the world1 her pieces men8 99 ,emblems of ,kismet1 or ,destiny4 ,how when the light and glow of life wax dim in thickly gathering gloom1 ,shall mortal scoff at sting of ,death1 shall scorn the victory of the ,tomb8 ,one way1 two paths1 one end the grave4 ,this runs athwart the flowery plain1 ,that breasts the bush1 the steep1 the crag1 in sun and wind and snow and rain3 ,who treads the first must look adown1 must deem his life an all in all2 ,must see no heights where man may rise1 must sight no depths where man may fall4 ,allah in ,adam form must view2 adore the ,maker in the made4 ,content to bask in ,mys smile199 in joys of pain1 in lights of shade4 99 ,illusion4 ,he breaks the ,law1 he burns the ,book1 he sends the ,moolah back to school2 ,laughs at the beards of ,saintly men2 and dubs the ,prophet dolt and fool1 ,embraces ,cypress taper-waist2 cools feet on wavy breast of rill2 ,smiles in the ,nargis love-lorn eyes1 and joys the dance of ,daffodil2 ,melts in the saffron light of ,dawn to hear the moaning of the ,dove2 ,delights in ,sundowns purpling hues when ,bulbul woos the ,roses love4 ,finds mirth and joy in ,jamshid-bowl2 toys with the ,daughter of the vine2 ,and bids the beauteous cup-boy say1 ,master ,i bring thee ruby wine699 99 ,that all the senses1 even the ear1 may enjoy4 ,sips from the maidens lips the dew2 brushes the bloom from virgin brow3 ,such is his fleshly bliss that strives the ,maker through the ,made to know4 ,ive tried them all1 ,i find them all so same and tame1 so drear1 so dry2 ,my gorge ariseth at the thought2 ,i commune with myself and cry3 ,better the myriad toils and pains that make the man to manhood true1 ,this be the rule that guideth life2 these be the laws for me and you3 ,with ,ignorance wage eternal war1 to know thy self forever strain1 ,thine ignorance of thine ignorance is thy fiercest foe1 thy deadliest bane2 ,that blunts thy sense1 and dulls thy taste2 that deafs thine ears1 and blinds thine eyes2 ,creates the thing that never was1 the ,thing that ever is defies4 ,the finite ,atom infinite that forms thy circles centre-dot1 ,so full-sufficient for itself1 for other selves existing not1 ,finds the world mighty as tis small2 yet must be fought the unequal fray2 ,a myriad giants here2 and there a pinch of dust1 a clod of clay4 ,yes6 maugre all thy dreams of peace still must the fight unfair be fought2 ,where thou mayst learn the noblest lore1 to know that all we know is nought4 ,true to thy ,nature1 to ,thy self1 ,fame and ,disfame nor hope nor fear3 ,enough to thee the small still voice aye thundering in thine inner ear4 ,from self-approval seek applause3 ,what ken not men thou kennest1 thou6 ,spurn evry idol others raise3 ,before thine own ,ideal bow3 ,be thine own ,deus3 ,make self free1 liberal as the circling air3 ,thy ,thought to thee an ,empire be2 break every prisoning lock and bar3 ,do thou the ,ought to self aye owed2 here all the duties meet and blend1 ,in widest sense1 withouten care of what began1 for what shall end4 ,thus1 as thou view the ,phantom-forms which in the misty ,past were thine1 ,to be again the thing thou wast with honest pride thou mayst decline2 ,and1 glancing down the range of years1 fear not thy future self to see2 ,resignd to life1 to death resignd1 as though the choice were nought to thee4 ,on ,thought itself feed not thy thought2 nor turn from ,sun and ,light to gaze1 ,at darkling cloisters paved with tombs1 where rot the bones of bygone days3 ,eat not thy heart1 the ,sages said2 nor mourn the ,past1 the buried ,past2 ,do what thou dost1 be strong1 be brave2 and1 like the ,star1 nor rest nor haste4 ,pluck the old woman from thy breast3 ,be stout in woe1 be stark in weal2 ,do good for ,good is good to do3 ,spurn bribe of ,heaven and threat of ,hell4 ,to seek the ,true1 to glad the heart1 such is of life the ,,higher ,,law1 ,whose difference is the ,mans degree1 the ,man of gold1 the ,man of straw4 ,see not that something in ,mankind that rouses hate or scorn or strife1 ,better the worm of ,izril99 than ,death that walks in form of life4 99 ,the ,angel of ,death4 ,survey thy kind as ,one whose wants in the great ,human ,whole unite299 ,the ,homo rising high from earth to seek the ,heavens of ,life-in-,light2 99 ,the ,great ,man of the ,enochites and the ,mormons4 ,and hold ,humanity one man1 whose universal agony ,still strains and strives to gain the goal1 where agonies shall cease to be4 ,believe in all things2 none believe2 judge not nor warp by ,facts the thought2 ,see clear1 hear clear1 tho life may seem ,my and ,mirage1 ,dream and ,naught4 ,abjure the ,why and seek the ,how3 the ,god and gods enthroned on high1 ,are silent all1 are silent still2 nor hear thy voice1 nor deign reply4 ,the ,now1 that indivisible point which studs the length of infinite line ,whose ends are nowhere1 is thine all1 the puny all thou callest thine4 ,perchance the law some ,giver hath3 ,let be6 let be6 what canst thou know8 ,a myriad races came and went2 this ,sphinx hath seen them come and go4 ,haply the ,law that rules the world allows to man the widest range2 ,and haply ,fates a ,theist-word1 subject to human chance and change4 ,this ,i may find a future ,life1 a nobler copy of our own1 ,where every riddle shall be reed1 where every knowledge shall be known2 ,where twill be mans to see the whole of what on ,earth he sees in part2 ,where change shall neer surcharge the thought2 nor hope deferd shall hurt the heart4 ,but6faded flower and fallen leaf no more shall deck the parent tree2 ,and man once dropt by ,tree of ,life what hope of other life has he8 ,the shatterd bowl shall know repair2 the riven lute shall sound once more2 ,but who shall mend the clay of man1 the stolen breath to man restore8 ,the shiverd clock again shall strike2 the broken reed shall pipe again3 ,but we1 we die1 and ,death is one1 the doom of brutes1 the doom of men4 ,then1 if ,nirwn99 round our life with nothingness1 tis haply best2 ,thy toils and troubles1 want and woe at length have won their guerdon,rest4 99 ,comparative annihilation4 ,cease1 ,abd1 cease6 ,thy song is sung1 nor think the gain the singers prize2 ,till men hold ,ignorance deadly sin1 till man deserves his title ,wise399 99 ,homo sapiens4 ,in ,days to come1 ,days slow to dawn1 when ,wisdom deigns to dwell with men1 ,these echoes of a voice long stilled haply shall wake responsive strain3 ,wend now thy way with brow serene1 fear not thy humble tale to tell3 ,the whispers of the ,desert-wind2 the tinkling of the camels bell4 ,hebrew3 ,sh,l,m ,,notes ,,note ,i ,h,j ,,abd1 ,,the ,,man ,hj ,abd has been known to me for more years than ,i care to record4 ,a native1 it is believed1 of ,darbghird in the ,yezd ,province1 he always preferred to style himself ,el-,hichmakni1 a facetious lackab or surname1 meaning ,of ,no-hall1 ,nowhere4 ,he had travelled far and wide with his eyes open2 as appears by his couplets4 ,to a natural facility1 a knack of language learning1 he added a store of desultory various reading2 scraps of ,chinese and old ,egyptian2 of ,hebrew and ,syriac2 of ,sanskrit and ,prakrit2 of ,slav1 especially ,lithuanian2 of ,latin and ,greek1 including ,romaic2 of ,berber1 the ,nubian dialect1 and of ,zend and ,akkadian1 besides ,persian1 his mother-tongue1 and ,arabic1 the classic of the schools4 ,nor was he ignorant of the -ologies and the triumphs of modern scientific discovery4 ,briefly1 his memory was well-stored2 and he had every talent save that of using his talents4 ,but no one thought that he wood the ,muse1 to speak in the style of the last century4 ,even his intimates were ignorant of the fact that he had a skeleton in his cupboard1 his ,kasdah or distichs4 ,he confided to me his secret when we last met in ,western ,india,i am purposely vague in specifying the place4 ,when so doing he held in hand the long and hoary honours of his chin with the points toward me1 as if to say with the ,island-,king3 ,there is a touch of ,winter in my beard1 ,a sign the ,gods will guard me from imprudence4 ,and yet the piercing eye1 clear as an onyx1 seemed to protest against the plea of age4 ,the ,,ms4 was in the vilest ,shikastah or running-hand2 and1 as ,i carried it off1 the writer declined to take the trouble of copying out his cacograph4 ,we1 his old friends1 had long addressed ,hj ,abd by the sobriquet of ,nabbian 7our ,prophet72 and the reader will see that the ,pilgrim has1 or believes he has1 a message to deliver4 ,he evidently aspires to preach a faith of his own2 an ,eastern ,version of ,humanitarianism blended with the sceptical or1 as we now say1 the scientific habit of mind4 ,the religion1 of which ,fetishism1 ,hinduism and ,heathendom2 ,judism1 ,christianity and ,islamism are mere fractions1 may1 methinks1 be accepted by the ,philosopher3 it worships with single-minded devotion the ,holy ,cause of ,truth1 of ,truth for its own sake1 not for the goods it may bring2 and this belief is equally acceptable to honest ignorance1 and to the highest attainments in nature-study4 ,with ,confucius1 the ,hj cultivates what ,strauss has called the stern common-sense of mankind2 while the reign of order is a paragraph of his ,higher ,law4 ,he traces from its rudest beginnings the all but absolute universality of some perception by man1 called ,faith2 that sensus ,numinis which1 by inheritance or communication1 is now universal except in those who force themselves to oppose it4 ,and he evidently holds this general consent of mankind to be so far divine that it primarily discovered for itself1 if it did not create1 a divinity4 ,he does not cry with the ,christ of ,novalis1 ,children1 you have no father2 and perhaps he would join ,renan in exclaiming1 ,un monde sans ,dieu est horrible6 ,but he recognises the incompatibility of the ,infinite with the ,definite2 of a ,being who loves1 who thinks1 who hates2 of an ,actus purus who is called jealous1 wrathful and revengeful1 with an ,eternal that makes for righteousness4 ,in the presence of the endless contradictions1 which spring from the idea of a ,personal ,deity1 with the ,synthesis1 the ,begriff of ,providence1 our ,agnostic takes refuge in the sentiment of an unknown and an unknowable4 ,he objects to the countless variety of forms assumed by the perception of a ,causa ,causans 7a misnomer71 and to that intellectual adoption of general propositions1 capable of distinct statement but incapable of proofs1 which we term ,belief4 ,he looks with impartial eye upon the endless variety of systems1 maintained with equal confidence and self-sufficiency1 by men of equal ability and honesty4 ,he is weary of wandering over the world1 and of finding every petty race wedded to its own opinions2 claiming the monopoly of ,truth2 holding all others to be in error1 and raising disputes whose violence1 acerbity and virulence are in inverse ratio to the importance of the disputed matter4 ,a peculiarly active and acute observation taught him that many of these jarring families1 especially those of the same blood1 are par in the intellectual processes of perception and reflection2 that in the business of the visible working world they are confessedly by no means superior to one another2 whereas in abstruse matters of mere ,faith1 not admitting direct and sensual evidence1 one in a hundred will claim to be right1 and immodestly charge the other ninety-nine with being wrong4 ,thus he seeks to discover a system which will prove them all right1 and all wrong2 which will reconcile their differences2 will unite past creeds2 will account for the present1 and will anticipate the future with a continuous and uninterrupted development2 this1 too1 by a process1 not negative and distinctive1 but1 on the contrary1 intensely positive and constructive4 ,i am not called upon to sit in the seat of judgment2 but ,i may say that it would be singular if the attempt succeeded4 ,such a system would be all-comprehensive1 because not limited by space1 time1 or race2 its principle would be extensive as ,matter itself1 and1 consequently1 eternal4 ,meanwhile he satisfies himself1the main point4 ,students of metaphysics have of late years defined the abuse of their science as the morphology of common opinion4 ,contemporary investigators1 they say1 have been too much occupied with introspection2 their labors have become merely physiologico-biographical1 and they have greatly neglected the study of averages4 ,for1 says ,la ,rochefoucauld1 ,il est plus ais de connotre lhomme en gnral que de connotre un homme en particulier2 and on so wide a subject all views must be one-sided4 ,but this is not the fashion of ,easterns4 ,they have still to treat great questions ex analogi universi1 instead of ex analogi hominis4 ,they must learn the basis of sociology1 the philosophic conviction that mankind should be studied1 not as a congeries of individuals1 but as an organic whole4 ,hence the ,zeitgeist1 or historical evolution of the collective consciousness of the age1 despises the obsolete opinion that ,society1 the ,state1 is bound by the same moral duties as the simple citizen4 ,hence1 too1 it holds that the spirit of man1 being of equal and uniform substance1 doth usually suppose and feign in nature a greater equality and uniformity than is in ,truth4 ,christianity and ,islamism have been on their trial for the last eighteen and twelve centuries4 ,they have been ardent in proselytizing1 yet they embrace only one-tenth and one-twentieth of the human race4 ,hj ,abd would account for the tardy and unsatisfactory progress of what their votaries call pure truths1 by the innate imperfections of the same4 ,both propose a reward for mere belief1 and a penalty for simple unbelief2 rewards and punishments being1 by the way1 very disproportionate4 ,thus they reduce everything to the scale of a somewhat unrefined egotism2 and their demoralizing effects become clearer to every progressive age4 ,hj ,abd seeks ,truth only1 truth as far as man1 in the present phase of his development1 is able to comprehend it4 ,he disdains to associate utility1 like ,bacon 7,nov4 ,org4 ,i4 ,aph4 #abd71 the ,high ,priest of the ,english ,creed1 le gros bon sens1 with the lumen siccum ac purum notionum verarum4 ,he seems to see the injury inflicted upon the sum of thought by the posteriori superstition1 the worship of facts1 and the deification of synthesis4 ,lastly1 came the reckless way in which ,locke freed philosophy from the incubus of innate ideas4 ,like ,luther and the leaders of the great ,french ,revolution1 he broke with the ,past2 and he threw overboard the whole cargo of human tradition4 ,the result has been an immense movement of the mind which we love to call ,progress1 when it has often been retrograde2 together with a mighty development of egotism resulting from the pampered sentiment of personality4 ,the ,hj regrets the excessive importance attached to a possible future state3 he looks upon this as a psychical stimulant1 a day dream1 whose revulsion and reaction disorder waking life4 ,the condition may appear humble and prosaic to those exalted by the fumes of ,fancy1 by a spiritual dram-drinking1 which1 like the physical1 is the pursuit of an ideal happiness4 ,but he is too wise to affirm or to deny the existence of another world4 ,for life beyond the grave there is no consensus of mankind1 no ,catholic opinion held semper1 et ubique1 et ab omnibus4 ,the intellectual faculties 7perception and reflection7 are mute upon the subject3 they bear no testimony to facts2 they show no proof4 ,even the instinctive sense of our kind is here dumb4 ,we may believe what we are taught3 we can know nothing4 ,he would1 therefore1 cultivate that receptive mood which1 marching under the shadow of mighty events1 leads to the highest of goals1the development of ,humanity4 ,with him suspension of judgment is a system4 ,man has done much during the sixty-eight centuries which represent his history4 ,this assumes the first ,egyptian ,empire1 following the pre-historic1 to begin with ,b4 ,c4 #ejjj1 and to end with ,b4 ,c4 #cbdi4 ,it was the ,old1 as opposed to the ,middle1 the ,new1 and the ,low3 it contained the ,dynasties from ,i4 to ,x41 and it was the age of the ,pyramids1 at once simple1 solid1 and grand4 ,when the praiser of the ,past contends that modern civilization has improved in nothing upon ,homer and ,herodotus1 he is apt to forget that every schoolboy is a miracle of learning compared with the ,cave-man and the palolithic race4 ,and1 as the ,past has been1 so shall the ,future be4 ,the ,pilgrims view of life is that of the ,soofi1 with the usual dash of ,buddhistic pessimism4 ,the profound sorrow of existence1 so often sung by the dreamy ,eastern poet1 has now passed into the practical ,european mind4 ,even the light ,frenchman murmurs1 ,moi1 moi1 chaque jour courbant plus bas ma tte ,je passeet refroidi sous ce soleil joyeux1 ,je men irai bientt1 au milieu de la fte1 ,sans que rien manque au monde immense et radieux4 ,but our ,hj is not ,nihilistic in the no-nothing sense of ,hoods poem1 or1 as the ,american phrases it1 ,there is nothing new1 nothing true1 and it dont signify4 ,his is a healthy wail over the shortness1 and the miseries of life1 because he finds all created things ,measure the world1 with ,me immense4 ,he reminds us of ,st4 ,augustine 7,med4 c4 #ba74 ,vita hc1 vita misera1 vita caduca1 vita incerta1 vita laboriosa1 vita immunda1 vita domina malorum1 regina superborum1 plena miseriis et erroribus 4 4 4 ,quam humores tumidant1 esc inflant1 jejunia macerant1 joci dissolvunt1 tristiti consumunt2 sollicitudo coarctat1 securitas hebetat1 diviti inflant et jactant4 ,paupertas dejicit1 juventus extollit1 senectus incurvat1 importunitas frangit1 mror deprimit4 ,et his malis omnibus mors furibunda succedit4 ,but for furibunda the ,pilgrim would perhaps read benedicta4 ,with ,cardinal ,newman1 one of the glories of our age1 ,hj ,abd finds the ,light of the world nothing else than the ,prophets scroll1 full of lamentations and mourning and woe4 ,i cannot refrain from quoting all this fine passage1 if it be only for the sake of its lame and shallow deduction4 ,to consider the world in its length and breadth1 its various history and the many races of men1 their starts1 their fortunes1 their mutual alienation1 their conflicts1 and then their ways1 habits1 governments1 forms of worship2 their enterprises1 their aimless courses1 their random achievements and acquirements1 the impotent conclusion of long-standing facts1 the tokens so faint and broken of a superintending design1 the blind evolution 767 of what turn out to be great powers or truths1 the progress of things as if from unreasoning elements1 not towards final causes2 the greatness and littleness of man1 his far-reaching aims and short duration4 the curtain hung over his futurity1 the disappointments of life1 the defeat of good1 the success of evil1 physical pain1 mental anguish1 the prevalence and intensity of sin1 the pervading idolatries1 the corruptions1 the dreary hopeless irreligion1 that condition of the whole race so fearfully yet exactly described in the ,apostles words1 having no hope and without ,god in the worldall this is a vision to dizzy and appall1 and inflicts upon the mind the sense of a profound mystery which is absolutely without human solution4 ,hence that admirable writer postulates some terrible original calamity2 and thus the hateful doctrine1 theologically called original sin1 becomes to him almost as certain as that the world exists1 and as the existence of ,god4 ,similarly the ,schedule of ,doctrines of the most liberal ,christian ,church insists upon the human depravity1 and the absolute need of the ,holy ,spirits agency in mans regeneration and sanctification4 ,but what have we here8 ,the original calamity was either caused by ,god or arose without leave of ,god1 in either case degrading ,god to man4 ,it is the old dilemma whose horns are the irreconcilable attributes of goodness and omniscience in the supposed ,creator of sin and suffering4 ,if the one quality be predicable1 the other cannot be predicable of the same subject4 ,far better and wiser is the essayists poetical explanation now apparently despised because it was the fashionable doctrine of the sage bards day3 ,all nature is but art 4 4 4 ,all discord harmony not understood2 ,all partial evil universal good47,essay #bhibib47 ,the ,pilgrim holds with ,st4 ,augustine ,absolute ,evil is impossible because it is always rising up into good4 ,he considers the theory of a beneficent or maleficent deity a purely sentimental fancy1 contradicted by human reason and the aspect of the world4 ,evil is often the active form of good2 as ,f4 ,w4 ,newman says1 so likewise is ,evil the revelation of ,good4 ,with him all existences are equal3 so long as they possess the ,hindu ,agasa1 ,life-fluid or vital force1 it matters not they be1 ,fungus or oak or worm or man4 ,war1 he says1 brings about countless individual miseries1 but it forwards general progress by raising the stronger upon the ruins of the weaker races4 ,earthquakes and cyclones ravage small areas2 but the former builds up earth for mans habitation1 and the latter renders the atmosphere fit for him to breathe4 ,hence he echoes3 ,the universal ,cause ,acts not by partial but by general laws4 ,ancillary to the churchmans immoral view of original sin is the unscientific theory that evil came into the world with ,adam and his seed4 ,let us ask what was the state of our globe in the pre-,adamite days1 when the tyrants of the ,earth1 the huge ,saurians and other monsters1 lived in perpetual strife1 in a destructiveness of which we have now only the feeblest examples8 ,what is the actual state of the world of waters1 where the only object of life is death1 where the ,law of murder is the ,law of ,development8 ,some will charge the ,hj with irreverence1 and hold him a lieutenant of ,satan who sits in the chair of pestilence4 ,but he is not intentionally irreverent4 ,like men of far higher strain1 who deny divinely the divine1 he speaks the things that others think and hide4 ,with the author of ,supernatural ,religion1 he holds that we gain infinitely more than we lose in abandoning belief in the reality of revelation2 and he looks forward to the day when the old tyranny shall have been broken1 and when the anarchy of transition shall have passed away4 ,but he is an ,eastern4 ,when he repeats the ,greeks ,remember not to believe1 he means ,strive to learn1 to know1 for right ideas lead to right actions4 ,among the couplets not translated for this eclogue is3 ,of all the safest ways of ,life the safest way is still to doubt1 ,men win the future world with ,faith1 the present world they win without4 ,this is the ,spaniards3 ,de las cosas mas seguras1 mas seguro es duvidar2 a typically modern sentiment of the ,brazen ,age of ,science following the ,golden ,age of ,sentiment4 ,but the ,pilgrim continues3 ,the sages say3 ,i tell thee no6 with equal faith all ,faiths receive2 ,none more1 none less1 for ,doubt is ,death3 they live the most who most believe4 ,here1 again1 is an oriental subtlety2 a man who believes in everything equally and generally may be said to believe in nothing4 ,it is not a simple ,european view which makes honest ,doubt worth a dozen of the ,creeds4 ,and it is in direct opposition to the noted writer who holds that the man of simple faith is worth ninety-nine of those who hold only to the egotistic interests of their own individuality4 ,this dark saying means 7if it mean anything71 that the so-called moral faculties of man1 fancy and ideality1 must lord it over the perceptive and reflective powers1a simple absurdity6 ,it produced a ,turricremata1 alias ,torquemada1 who1 shedding floods of honest tears1 caused his victims to be burnt alive2 and an ,anchieta1 the ,thaumaturgist of ,brazil1 who beheaded a converted heretic lest the latter by lapse from grace lose his immortal soul4 ,but this vein of speculation1 which bigots brand as ,doubt1 ,denial1 and ,destruction2 this earnest religious scepticism2 this curious inquiry1 ,has the universal tradition any base of fact82 this craving after the secrets and mysteries of the future1 the unseen1 the unknown1 is common to all races and to every age4 ,even amongst the ,romans1 whose model man in ,augustus day was ,horace1 the philosophic1 the epicurean1 we find ,propertius asking3 ,an ficta in miseras descendit fabula gentes ,et timor haud ultra quam rogus esse potest8 ,to return3 the ,pilgrims doctrines upon the subject of conscience and repentance will startle those who do not follow his train of thought3 ,never repent because thy will with will of ,fate be not at one3 ,think1 an thou please1 before thou dost1 but never rue the deed when done4 ,this again is his modified fatalism4 ,he would not accept the boisterous mode of cutting the ,gordian-knot proposed by the noble ,british ,philisterwe know were free and theres an end on it6 ,he prefers ,lamarcks1 ,the will is1 in truth1 never free4 ,he believes man to be a co-ordinate term of ,natures great progression2 a result of the interaction of organism and environment1 working through cosmic sections of time4 ,he views the human machine1 the pipe of flesh1 as depending upon the physical theory of life4 ,every corporeal fact and phenomenon which1 like the tree1 grows from within or without1 is a mere product of organization2 living bodies being subject to the natural law governing the lifeless and the inorganic4 ,whilst the religionist assures us that man is not a mere toy of fate1 but a free agent responsible to himself1 with work to do and duties to perform1 the ,hj1 with many modern schools1 holds ,mind to be a word describing a special operation of matter2 the faculties generally to be manifestations of movements in the central nervous system2 and every idea1 even of the ,deity1 to be a certain little pulsation of a certain little mass of animal pap1the brain4 ,thus he would not object to relationship with a tailless catarrhine anthropoid ape1 descended from a monad or a primal ascidian4 ,hence he virtually says1 ,i came into the world without having applied for or having obtained permission2 nay1 more1 without my leave being asked or given4 ,here ,i find myself hand-tied by conditions1 and fettered by laws and circumstances1 in making which my voice had no part4 ,while in the womb ,i was an automaton2 and death will find me a mere machine4 ,therefore not ,i1 but the ,law1 or if1 you please1 the ,lawgiver1 is answerable for all my actions4 ,let me here observe that to the ,western mind ,law postulates a ,lawgiver2 not so to the ,eastern1 and especially to the ,soofi1 who holds these ideas to be human1 unjustifiably extended to interpreting the non-human1 which men call the ,divine4 ,further he would say1 ,i am an individual 7qui nil habet dividui71 a circle touching and intersecting my neighbours at certain points1 but nowhere corresponding1 nowhere blending4 ,physically ,i am not identical in all points with other men4 ,morally ,i differ from them3 in nothing do the approaches of knowledge1 my five organs of sense 7with their ,shelleyan interpretation71 exactly resemble those of any other being4 ,ergo1 the effect of the world1 of life1 of natural objects1 will not in my case be the same as with the beings most resembling me4 ,thus ,i claim the right of creating or modifying for my own and private use the system which most imports me2 and if the reasonable leave be refused to me1 ,i take it without leave4 ,but my individuality1 however all-sufficient for myself1 is an infinitesimal point1 an atom subject in all things to the ,law of ,storms called ,life4 ,i feel1 ,i know that ,fate is4 ,but ,i cannot know what is or what is not fated to befall me4 ,therefore in the pursuit of perfection as an individual lies my highest1 and indeed my only duty1 the ,i being duly blended with the ,we4 ,i object to be a selfless man1 which to me denotes an inverted moral sense4 ,i am bound to take careful thought concerning the consequences of every word and deed4 ,when1 however1 the ,future has become the ,past1 it would be the merest vanity for me to grieve or to repent over that which was decreed by universal ,law4 ,the usual objection is that of mans practice4 ,it says1 ,this is well in theory2 but how carry it out8 ,for instance1 why would you kill1 or give over to be killed1 the man compelled by ,fate to kill your father8 ,hj ,abd replies1 ,i do as others do1 not because the murder was done by him1 but because the murderer should not be allowed another chance of murdering4 ,he is a tiger who has tasted blood and who should be shot4 ,i am convinced that he was a tool in the hands of ,fate1 but that will not prevent my taking measures1 whether predestined or not1 in order to prevent his being similarly used again4 ,as with repentance so with conscience4 ,conscience may be a fear which is the shadow of justice2 even as pity is the shadow of love4 ,though simply a geographical and chronological accident1 which changes with every age of the world1 it may deter men from seeking and securing the prize of successful villainy4 ,but this incentive to beneficence must be applied to actions that will be done1 not to deeds that have been done4 ,the ,hj1 moreover1 carefully distinguishes between the working of fate under a personal ,god1 and under the ,reign of ,law4 ,in the former case the contradiction between the foreknowledge of a ,creator1 and the free-will of a ,creature1 is direct1 palpable1 absolute4 ,we might as well talk of black-whiteness and of white-blackness4 ,a hundred generations of divines have never been able to ree the riddle2 a million will fail4 ,the difficulty is insurmountable to the ,theist whose ,almighty is perforce ,omniscient1 and as ,omniscient1 ,prescient4 ,but it disappears when we convert the ,person into ,law1 or a settled order of events2 subject1 moreover1 to certain exceptions fixed and immutable1 but at present unknown to man4 ,the difference is essential as that between the penal code with its narrow forbiddal1 and the broad commandment which is a guide rather than a task-master4 ,thus1 too1 the belief in fixed ,law1 versus arbitrary will1 modifies the ,hjs opinions concerning the pursuit of happiness4 ,mankind1 das rastlose ,ursachenthier1 is born to be on the whole equally happy and miserable4 ,the highest organisms1 the fine porcelain of our family1 enjoy the most and suffer the most3 they have a capacity for rising to the empyrean of pleasure and for plunging deep into the swift-flowing river of woe and pain4 ,thus ,dante 7,inf4 vi4 #ajf73 tua scienza ,che vuol1 quanto la cosa pi perfetta ,pi senta l bene1 e cosi la doglienza4 ,so ,buddhism declares that existence in itself implies effort1 pain and sorrow2 and1 the higher the creature1 the more it suffers4 ,the common clay enjoys little and suffers little4 ,sum up the whole and distribute the mass3 the result will be an average2 and the beggar is1 on the whole1 happy as the prince4 ,why1 then1 asks the objector1 does man ever strive and struggle to change1 to rise2 a struggle which involves the idea of improving his condition8 ,the ,hj answers1 ,because such is the ,law under which man is born3 it may be fierce as famine1 cruel as the grave1 but man must obey it with blind obedience4 ,he does not enter into the question whether life is worth living1 whether man should elect to be born4 ,yet his ,eastern pessimism1 which contrasts so sharply with the optimism of the ,west1 re-echoes the lines3 a life1 ,with large results so little rife1 ,though bearable seems hardly worth ,this pomp of words1 this pain of birth4 ,life1 whatever may be its consequence1 is built upon a basis of sorrow4 ,literature1 the voice of humanity1 and the verdict of mankind proclaim that all existence is a state of sadness4 ,the physicians of the ,soul would save her melancholy from degenerating into despair by doses of steadfast belief in the presence of ,god1 in the assurance of ,immortality1 and in visions of the final victory of good4 ,were ,hj ,abd a mere ,theologist1 he would add that ,sin1 not the possibility of revolt1 but the revolt itself against conscience1 is the primary form of evil1 because it produces error1 moral and intellectual4 ,this man1 who omits to read the ,conscience-law1 however it may differ from the ,society-law1 is guilty of negligence4 ,that man1 who obscures the light of ,nature with sophistries1 becomes incapable of discerning his own truths4 ,in both cases error1 deliberately adopted1 is succeeded by suffering which1 we are told1 comes in justice and benevolence as a warning1 a remedy1 and a chastisement4 ,but the ,pilgrim is dissatisfied with the idea that evil originates in the individual actions of free agents1 ourselves and others4 ,this doctrine fails to account for its characteristics1essentiality and universality4 ,that creatures endowed with the mere possibility of liberty should not always choose the ,good appears natural4 ,but that of the milliards of human beings who have inhabited the ,earth1 not one should have been found invariably to choose ,good1 proves how insufficient is the solution4 ,hence no one believes in the existence of the complete man under the present state of things4 ,the ,hj rejects all popular and mythical explanation by the ,fall of ,adam1 the innate depravity of human nature1 and the absolute perfection of certain ,incarnations1 which argues their divinity4 ,he can only wail over the prevalence of evil1 assume its foundation to be error1 and purpose to abate it by unrooting that ,ignorance which bears and feeds it4 ,his eschatology1 like that of the ,soofis generally1 is vague and shadowy4 ,he may lean towards the doctrine of ,marc ,aurelius1 ,the unripe grape1 the ripe and the dried3 all things are changes not into nothing1 but into that which is not at present4 ,this is one of the monstruosa opinionum portenta mentioned by the ,x,i,xth ,general ,council1 alias the ,first ,council of the ,vatican4 ,but he only accepts it with a limitation4 ,he cleaves to the ethical1 not to the intellectual1 worship of ,nature1 which moderns define to be an unscientific and imaginary synonym for the sum total of observed phenomena4 ,consequently he holds to the dark and degrading doctrines of the ,materialist1 the ,hylotheist2 in opposition to the spiritualist1 a distinction far more marked in the ,west than in the ,east4 ,europe draws a hard1 dry line between ,spirit and ,matter3 ,asia does not4 ,among us the ,idealist objects to the ,materialists that the latter cannot agree upon fundamental points2 that they cannot define what is an atom2 that they cannot account for the transformation of physical action and molecular motion into consciousness2 and vice vers1 that they cannot say what matter is2 and1 lastly1 that ,berkeley and his school have proved the existence of spirit while denying that of matter4 ,the ,materialists reply that the want of agreement shows only a study insufficiently advanced2 that man cannot describe an atom1 because he is still an infant in science1 yet there is no reason why his mature manhood should not pass through error and incapacity to truth and knowledge2 that consciousness becomes a property of matter when certain conditions are present2 that ,hyle 7,greek3 hylae7 or ,matter may be provisionally defined as phenomena with a substructure of their own1 transcendental and eternal1 subject to the action1 direct or indirect1 of the five senses1 whilst its properties present themselves in three states1 the solid1 the liquid1 and the gaseous4 ,to casuistical ,berkeley they prefer the common sense of mankind4 ,they ask the idealist and the spiritualist why they cannot find names for themselves without borrowing from a dark and degraded school2 why the former must call himself after his eye 7idein72 the latter after his breath 7spiritus78 ,thus the ,hj twits them with affixing their own limitations to their own ,almighty ,power1 and1 as ,socrates said1 with bringing down ,heaven to the market-place4 ,modern thought tends more and more to reject crude idealism and to support the monistic theory1 the double aspect1 the transfigured realism4 ,it discusses the ,nature of ,things in ,themselves4 ,to the question1 is there anything outside of us which corresponds with our sensations8 that is to say1 is the whole world simply ,i1 they reply that obviously there is a something else2 and that this something else produces the brain-disturbance which is called sensation4 ,instinct orders us to do something2 ,reason 7the balance of faculties7 directs2 and the strongest motive controls4 ,modern ,science1 by the discovery of ,radiant ,matter1 a fourth condition1 seems to conciliate the two schools4 ,la dcouverte dun quatrime tat de la matire1 says a ,reviewer1 cest la porte ouverte linfini de ses transformations2 cest lhomme invisible et impalpable de mme possible sans cesser dtre substantiel2 cest le monde des esprits entrant sans absurdit dans la domaine des hypothses scientifiques2 cest la possibilit pour le matrialiste de croire la vie doutre tombe1 sans renoncer au substratum matriel quil croit ncessaire au maintien de lindividualit4 ,with ,hj ,abd the soul is not material1 for that would be a contradiction of terms4 ,he regards it1 with many moderns1 as a state of things1 not a thing2 a convenient word denoting the sense of personality1 of individual identity4 ,in its ghostly signification he discovers an artificial dogma which could hardly belong to the brutal savages of the ,stone ,age4 ,he finds it in the funereal books of ancient ,egypt1 whence probably it passed to the ,zendavesta and the ,vedas4 ,in the ,hebrew ,pentateuch1 of which part is still attributed to ,moses1 it is unknown1 or1 rather1 it is deliberately ignored by the author or authors4 ,the early ,christians could not agree upon the subject2 ,origen advocated the pre-existence of mens souls1 supposing them to have been all created at one time and successively embodied4 ,others make ,spirit born with the hour of birth3 and so forth4 ,but the brain-action or1 if you so phrase it1 the mind1 is not confined to the reasoning faculties2 nor can we afford to ignore the sentiments1 the affections which are1 perhaps1 the most potent realities of life4 ,their loud affirmative voice contrasts strongly with the titubant accents of the intellect4 ,they seem to demand a future life1 even1 a state of rewards and punishments from the ,maker of the world1 the ,ortolano ,eterno1#a the ,potter of the ,east1 the ,watchmaker of the ,west4 ,they protest against the idea of annihilation4 ,they revolt at the notion of eternal parting from parents1 kinsmen and friends4 ,yet the dogma of a future life is by no means catholic and universal4 ,the ,anglo-,european race apparently cannot exist without it1 and we have lately heard of the ,aryan ,soul-land4 ,on the other hand many of the ,buddhist and even the ,brahman ,schools preach ,nirwna 7comparative non-existence7 and ,parinirwna 7absolute nothingness74 ,moreover1 the great ,turanian family1 actually occupying all ,eastern ,asia1 has ever ignored it2 and the #bjj1jjj1jjj of ,chinese ,confucians1 the mass of the nation1 protest emphatically against the mainstay of the western creeds1 because it unfits men for the business and duty of life by fixing their speculations on an unknown world4 ,and even its votaries1 in all ages1 races and faiths1 cannot deny that the next world is a copy1 more or less idealized1 of the present2 and that it lacks a single particular savouring of originality4 ,it is in fact a mere continuation2 and the continuation is not proven4 ,it is most hard to be a man2 and the ,pilgrims sole consolation is in self-cultivation1 and in the pleasures of the affections4 ,this sympathy may be an indirect self-love1 a reflection of the light of egotism3 still it is so transferred as to imply a different system of convictions4 ,it requires a different name3 to call benevolence self-love is to make the fruit or flower not only depend upon a root for development 7which is true71 but the very root itself 7which is false74 ,and1 finally1 his ideal is of the highest3 his praise is reserved for3 ,lives ,lived in obedience to the inner law ,which cannot alter4 #a ,the ,eternal ,gardener3 so the old inscription saying3 locatus est in ,homo damnatus est in horto humatus est in renatus est in ,,note ,,ii ,a few words concerning the ,kasdah itself4 ,our ,hj begins with a mise-en-scne2 and takes leave of the ,caravan setting out for ,mecca4 ,he sees the ,wolfs tail 7,dum-i-gurg71 the ,greek3 lykaugs1 or wolf-gleam1 the ,diluculum1 the ,zodiacal dawn-light1 the first faint brushes of white radiating from below the ,eastern horizon4 ,it is accompanied by the morning-breath 7,dam-i-,subh71 the current of air1 almost imperceptible except by the increase of cold1 which ,moslem physiologists suppose to be the early prayer offered by ,nature to the ,first ,cause4 ,the ,ghoul-i-,biybn 7,desert-,demon7 is evidently the personification of mans fears and of the dangers that surround travelling in the wilds4 ,the wold-where-none-save-,he 7,allah7-can-dwell is a great and terrible wilderness 7,dasht-i-l-siw ,hu72 and ,allahs ,holy ,hill is ,araft1 near ,mecca1 which the ,caravan reaches after passing through ,medina4 ,the first section ends with a sore lament that the meetings of this world take place upon the highway of ,separation2 and the original also has3 ,the chill of sorrow numbs my thought3 methinks ,i hear the passing knell2 ,as dies across yon thin blue line the tinkling of the ,camel-bell4 ,the next section quotes the various aspects under which ,life appeared to the wise and foolish teachers of humanity4 ,first comes ,hafiz1 whose well-known lines are quoted beginning with ,shab-i-trk o bm-i-mauj1 etc4 ,hr is the plural of ,ahwar1 in full ,ahwar el-,ayn1 a maid whose eyes are intensely white where they should be white1 and black elsewhere3 hence our silly ,houries4 ,follows ,umar-i-,khayym1 who spiritualized ,tasawwof1 or ,sooffeism1 even as the ,soofis 7,gnostics7 spiritualized ,moslem ,puritanism4 ,the verses alluded to are3 ,you know1 my friends1 with what a brave carouse ,i made a second marriage in my house1 ,divorced old barren ,reason from my bed ,and took the ,daughter of the ,vine to spouse4 7,st4 #fj1 ,mr4 ,fitzgeralds translation47 ,here ,wine is used in its mystic sense of entranced ,love for the ,soul of ,souls4 ,umar was hated and feared because he spoke boldly when his brethren the ,soofis dealt in innuendoes4 ,a third quotation has been trained into a likeness of the ,hymn of ,life1 despite the commonplace and the navrante vulgarit which characterize the pseudo-,schiller-,anglo-,american ,school4 ,the same has been done to the words of ,is 7,jesus72 for the author1 who is well-read in the ,ingl 7,evangel71 evidently intended the allusion4 ,mansur el-,hallj 7the ,cotton-,cleaner7 was stoned for crudely uttering the ,pantheistic dogma ,ana l ,hakk 7,i am the ,truth1 i4e41 ,god71 wa laysa fi-jubbat il ,allah 7and within my coat is nought but ,god74 ,his blood traced on the ground the first-quoted sentence4 ,lastly1 there is a quotation from ,sardanapalus1 son of ,anacyndaraxes1 etc43 here ,greek3 paze may mean sport2 but the context determines the kind of sport intended4 ,the ,zhid is the literal believer in the letter of the ,law1 opposed to the ,soofi1 who believes in its spirit3 hence the former is called a ,zhiri 7outsider71 and the latter a ,btini1 an insider4 ,moses is quoted because he ignored future rewards and punishments4 ,as regards the two ,eternities1 ,persian and ,arab metaphysicians split ,eternity1 i4e41 the negation of ,time1 into two halves1 ,azal 7beginninglessness7 and ,abad 7endlessness72 both being mere words1 gatherings of letters with a subjective significance4 ,in ,english we use ,eternal 7viternus1 age-long1 life-long7 as loosely1 by applying it to three distinct ideas2 7#a7 the habitual1 in popular parlance2 7#b7 the exempt from duration2 and 7#c7 the everlasting1 which embraces all duration4 ,omniscience-,maker is the old ,roman sceptics ,homo fecit ,deos4 ,the next section is one long wail over the contradictions1 the mysteries1 the dark end1 the infinite sorrowfulness of all existence1 and the arcanum of grief which1 ,luther said1 underlies all life4 ,as with ,euripides to live is to die1 to die is to live4 ,hj ,abd borrows the ,hindu idea of the human body4 ,it is a mansion1 says ,menu1 with bones for its beams and rafters2 with nerves and tendons for cords2 with muscles and blood for cement2 with skin for its outer covering2 filled with no sweet perfume1 but loaded with impurities2 a mansion infested by age and sorrow2 the seat of malady2 harassed with pains2 haunted with the quality of darkness 7,tama-guna71 and incapable of standing4 ,the ,pot and ,potter began with the ancient ,egyptians4 ,sitting as a potter at the wheel1 ,cneph 7at ,phil7 moulds clay1 and gives the spirit of life to the nostrils of ,osiris4 ,hence the ,genesitic breath4 ,then we meet him in the ,vedas1 the ,being by whom the fictile vase is formed2 the clay out of which it is fabricated4 ,we find him next in ,jeremiahs ,arise and go down unto the ,potters house1 etc4 7xviii4 #b71 and lastly in ,romans 7ix4 #bj71 ,hath not the potter power over the clay8 ,no wonder that the first ,hand who moulded the man-mud is a lieu commun in ,eastern thought4 ,the waste of agony is ,buddhism1 or ,schopenhauerism pure and simple1 ,i have moulded ,earth on ,earth upon ,seint ,ysidres well-known rhymes 7,a4,d4 #addj73 ,erthe out of ,erthe is wondirli wrouzt1 ,erthe out of ,erthe hath gete a dignity of nouzt1 ,erthe upon ,erthe hath sett all his thouzt ,how that ,erthe upon ,erthe may be his brouzt1 etc4 ,the ,camel-rider1 suggests ,ossian1 yet a few years and the blast of the desert comes4 ,the dromedary was chosen as ,deaths vehicle by the ,arabs1 probably because it bears the ,bedouins corpse to the distant burial-ground1 where he will lie among his kith and kin4 ,the end of this section reminds us of3 ,how poor1 how rich2 how abject1 how august1 ,how complicate1 how wonderful is ,man6 ,the ,hj now passes to the results of his long and anxious thoughts3 ,i have purposely twisted his exordium into an echo of ,milton3 ,till old experience doth attain ,to something of prophetic strain4 ,he boldly declares that there is no ,god as man has created his ,creator4 ,here he is at one with modern thought3,en gnral les croyants font le ,dieu comme ils sont eux-mmes1 7says ,j4 ,j4 ,rousseau1 ,confessions1 ,i4 #f73 les bons le font bon3 les mchants le font mchant3 les dvots haineux et bilieux1 ne voient que lenfer1 parce quils voudraient damner tout le monde2 les mes aimantes et douces ny croient gure2 et lun des tonnements dont je ne reviens pas est de voir le bon ,fnlon en parler dans son ,tlmaque comme sil y croyoit tout de bon3 mais jespre quil mentoit alors2 car enfin quelque vridique quon soit1 il faut bien mentir quelquefois quand on est vque4 ,man depicts himself in his gods1 says ,schiller4 ,hence the ,naturgott1 the deity of all ancient peoples1 and with which every system began1 allowed and approved of actions distinctly immoral1 often diabolical4 ,belief became moralized only when the conscience of the community1 and with it of the individual items1 began aspiring to its golden age1,perfection4 ,dieu est le superlatif1 dont le positif est lhomme1 says ,carl ,vogt2 meaning1 that the popular idea of a numen is that of a magnified and non-natural man4 ,he then quotes his authorities4 ,buddha1 whom the ,catholic ,church converted to ,saint ,josaphat1 refused to recognize ,ishwara 7the deity71 on account of the mystery of the cruelty of things4 ,schopenhauer1 ,miss ,cobbes model pessimist1 who at the humblest distance represents ,buddha in the world of ,western thought1 found the vision of mans unhappiness1 irrespective of his actions1 so overpowering that he concluded the ,supreme ,will to be malevolent1 heartless1 cowardly1 and arrogant4 ,confucius1 the ,throneless king1 more powerful than all kings1 denied a personal deity4 ,the ,epicurean idea rules the ,china of the present day4 ,god is great1 but he lives too far off1 say the ,turanian ,santls in ,aryan ,india2 and this is the general language of man in the ,turanian ,east4 ,hj ,abd evidently holds that idolatry begins with a personal deity4 ,and let us note that the latter is deliberately denied by the ,thirty-nine ,articles4 ,with them ,god is a ,being without ,parts 7personality7 or ,passions4 ,he professes a vague ,agnosticism1 and attributes popular faith to the fact that ,timor fecit ,deos2 every religion being1 without exception1 the child of fear and ignorance 7,carl ,vogt74 ,he now speaks as the ,drawer of the ,wine1 the ,ancient ,taverner1 the ,old ,magus1 the ,patron of the ,mughn or ,magians2 all titles applied to the ,soofi as opposed to the ,zhid4 ,his idols are the eidola 7illusions7 of ,bacon1 having their foundations in the very constitution of man1 and therefore appropriately called fabul4 ,that ,natures ,common ,course is subject to various interpretation1 may be easily proved4 ,aristotle was as great a subverter as ,alexander2 but the quasi-prophetical ,stagyrite of the ,dark ,ages1 who ruled the world till the end of the thirteenth century1 became the twice execrable of ,martin ,luther2 and was finally abolished by ,galileo and ,newton4 ,here ,i have excised two stanzas4 ,the first is3 ,theories for truths1 fable for fact2 system for science vex the thought ,lifes one great lesson you despise to know that all we know is nought4 ,this is in fact3 ,well didst thou say1 ,athenas noblest son1 ,the most we know is nothing can be known4 ,the next is3 ,essence and substance1 sequence1 cause1 beginning1 ending1 space and time1 ,these be the toys of manhoods mind1 at once ridiculous and sublime4 ,he is not the only one who so regards bothering ,time and ,space4 ,a late definition of the infinitely great1 viz41 that the idea arises from denying form to any figure2 of the infinitely small1 from refusing magnitude to any figure1 is a fair specimen of the dismal sciencemetaphysics4 ,another omitted stanza reads3 ,how canst thou1 ,phenomen6 pretend the ,noumenon to mete and span8 ,say which were easier probed and proved1 ,absolute ,being or mortal man8 ,one would think that he had read ,kant on the ,knowable and the ,unknowable1 or had heard of the ,yankee lady1 who could differentiate between the ,finite and the ,infinite4 ,it is a common-place of the age1 in the ,west as well as the ,east1 that ,science is confined to phenomena1 and cannot reach the ,noumena1 the things themselves4 ,this is the scholastic realism1 the residuum of a bad metaphysic1 which deforms the system of ,comte4 ,with all its pretensions1 it simply means that there are1 or can be conceived1 things in themselves 7i4e41 unrelated to thought72 that we know them to exist2 and1 at the same time1 that we cannot know what they are4 ,but who dares say cannot8 ,who can measure mans work when he shall be as superior to our present selves as we are to the ,cave-man of past time8 ,the ,chain of ,universe alludes to the ,jain idea that the whole1 consisting of intellectual as well as of natural principles1 existed from all eternity2 and that it has been subject to endless revolutions1 whose causes are the inherent powers of nature1 intellectual as well as physical1 without the intervention of a deity4 ,but the ,poet ridicules the non-human1 i4e41 the not-ourselves1 the negation of ourselves and consequently a non-existence4 ,most ,easterns confuse the contradictories1 in which one term stands for something1 and the other for nothing 7e4g41 ourselves and not-ourselves71 with the contraries 7e4g41 rich and not-rich poor71 in which both terms express a something4 ,so the positive-negative infinite is not the complement of finite1 but its negation4 ,the ,western man derides the process by making not-horse the complementary entity of horse4 ,the ,pilgrim ends with the favourite ,soofi tenet that the five 7six87 senses are the doors of all human knowledge1 and that no form of man1 incarnation of the deity1 prophet1 apostle or sage1 has ever produced an idea not conceived within his brain by the sole operation of these vulgar material agents4 ,evidently he is neither spiritualist nor idealist4 ,he then proceeds to show that man depicts himself in his ,god1 and that ,god is the racial expression2 a pedagogue on the ,nile1 an abstraction in ,india1 and an astrologer in ,chalda2 where ,abraham1 says ,berosus 7,josephus1 ,ant4 ,i4 #g1 #b1 and ,,ii4 #i1 #b7 was skilful in the celestial science4 ,he notices the ,akrana-,zamn 7endless ,time7 of the ,guebres1 and the working dual1 ,hormuzd and ,ahriman4 ,he brands the ,god of the ,hebrews with pugnacity and cruelty4 ,he has heard of the beautiful creations of ,greek fancy which1 not attributing a moral nature to the deity1 included ,theology in ,physics2 and which1 like ,professor ,tyndall1 seemed to consider all matter everywhere alive4 ,we have adopted a very different ,unitarianism2 ,theology1 with its one ,creator2 ,pantheism with its one ,spirits plastic stress2 and ,science with its one ,energy4 ,he is hard upon ,christianity and its trinal ,god3 ,i have not softened his expression 7,arabic a riddle71 although it may offend readers4 ,there is nothing more enigmatical to the ,moslem mind than ,christian ,trinitarianism3 all other objections they can get over1 not this4 ,nor is he any lover of ,islamism1 which1 like ,christianity1 has its ascetic ,hebraism and its ,hellenic hedonism2 with the world of thought moving between these two extremes4 ,the former1 defined as predominant or exclusive care for the practice of right1 is represented by ,semitic and ,arab influence1 ,kornic and ,hadsic4 ,the latter1 the religion of humanity1 a passion for life and light1 for culture and intelligence2 for art1 poetry and science1 is represented in ,islamism by the fondly and impiously-cherished memory of the old ,guebre kings and heroes1 beauties1 bards and sages4 ,hence the mention of ,zl and his son ,rostam2 of ,cyrus and of the ,jm-i-,jamshd1 which may be translated either grail 7cup7 or mirror3 it showed the whole world within its rim2 and hence it was called ,jm-i-,jehn-num 7universe-exposing74 ,the contemptuous expressions about the diet of camels milk and the meat of the ,susmr1 or green lizard1 are evidently quoted from ,firdausis famous lines beginning3 ,arab-r be-j rasdest kr4 ,the ,hj is severe upon those who make of the ,deity a ,khwn-i-yaghm 7or tray of plunder7 as the ,persians phrase it4 ,he looks upon the shepherds as men1 ,who rob the sheep themselves to clothe4 ,so ,schopenhauer 7,leben1 etc41 by ,wilhelm ,gewinner7 furiously shows how the ,english nation ought to treat that set of hypocrites1 imposters and money-graspers1 the clergy1 that annually devours #c1ejj1jjj4 ,the ,hj broadly asserts that there is no ,good and no ,evil in the absolute sense as man has made them4 ,here he is one with ,pope3 ,and spite of pride1 in erring natures spite ,one truth is clearwhatever is1 is right4 ,unfortunately the converse is just as true3whatever is1 is wrong4 ,khizr is the ,elijah who puzzled ,milman4 ,he represents the ,soofi1 the ,btini1 while ,mus 7,moses7 is the ,zhid1 the ,zhiri2 and the strange adventures of the twain1 invented by the ,jews1 have been appropriated by the ,moslems4 ,he derides the ,freewill of man2 and1 like ,diderot1 he detects pantaloon in a prelate1 a satyr in a president1 a pig in a priest1 an ostrich in a minister1 and a goose in a chief clerk4 ,he holds to ,fortune1 the ,greek3 ,txae of ,alcman1 which is1 ,greek3 ,eunomas te ka ,peithos adelph ka ,promatheas thugtaer1,chance1 the sister of ,order and ,trust1 and the daughter of ,forethought4 ,the ,scandinavian ,spinners of ,fate were ,urd 7the ,was1 the ,past71 ,verdandi 7the ,becoming1 or ,present71 and ,skuld 7the ,to-be1 or ,future74 ,he alludes to ,plato1 who made the ,demiourgos create the worlds by the ,logos 7the ,hebrew ,dabar7 or ,creative ,word1 through the ons4 ,these ,greek3 ,awnes of the ,mystics were spiritual emanations from ,greek3 ,awn1 lit4 a wave of influx1 an age1 period1 or day2 hence the ,latin vum1 and the ,welsh ,awen1 the stream of inspiration falling upon a bard4 ,basilides1 the ,egypto-,christian1 made the ,creator evolve seven ons or ,pteromata 7fulnesses72 from two of whom1 ,wisdom and ,power1 proceeded the #cfe degrees of ,angels4 ,all were subject to a ,prince of ,heaven1 called ,abraxas1 who was himself under guidance of the chief on1 ,wisdom4 ,others represent the first ,cause to have produced an on or ,pure ,intelligence2 the first a second1 and so forth till the tenth4 ,this was material enough to affect ,hyle1 which thereby assumed a spiritual form4 ,thus the two incompatibles combined in the ,scheme of ,creation4 ,he denies the three ages of the ,buddhists3 the wholly happy2 the happy mixed with misery1 and the miserable tinged with happiness1the present4 ,the ,zoroastrians had four1 each of #c1jjj years4 ,in the first1 ,hormuzd1 the good-god1 ruled alone2 then ,ahriman1 the bad-god1 began to rule subserviently3 in the third both ruled equally2 and in the last1 now current1 ,ahriman has gained the day4 ,against the popular idea that man has caused the misery of this world1 he cites the ages1 when the ,old ,red ,sandstone bred gigantic cannibal fishes2 when the ,oolites produced the mighty reptile tyrants of air1 earth1 and sea2 and when the monsters of the ,eocene and ,miocene periods shook the ground with their ponderous tread4 ,and the world of waters is still a hideous scene of cruelty1 carnage1 and destruction4 ,he declares ,conscience to be a geographical and chronological accident4 ,thus he answers the modern philosopher whose soul was overwhelmed by the marvel and the awe of two things1 the starry heaven above and the moral law within4 ,he makes the latter sense a development of the gregarious and social instincts2 and so travellers have observed that the moral is the last step in mental progress4 ,his ,moors are the savage ,dankali and other negroid tribes1 who offer a cup of milk with one hand and stab with the other4 ,he translates literally the ,indian word ,hth 7an elephant71 the animal with the ,hth 7hand1 or trunk74 ,finally he alludes to the age of active volcanoes1 the present1 which is merely temporary1 the shifting of the ,pole1 and the spectacle to be seen from ,mushtari1 or the planet ,jupiter4 ,the ,hj again asks the old1 old question1 ,what is ,truth8 ,and he answers himself1 after the fashion of the wise ,emperor of ,china1 ,truth hath not an unchanging name4 ,a modern ,english writer says3 ,i have long been convinced by the experience of my life1 as a pioneer of various heterodoxies1 which are rapidly becoming orthodoxies1 that nearly all truth is temperamental to us1 or given in the affections and intuitions2 and that discussion and inquiry do little more than feed temperament4 ,our poet seems to mean that the ,perceptions1 when they perceive truly1 convey objective truth1 which is universal2 whereas the ,reflectives and the ,sentiments1 the working of the moral region1 or the middle lobe of the phrenologists1 supplies only subjective truth1 personal and individual4 ,thus to one man the axiom1 ,opes irritamenta malorum1 represents a distinct fact2 while another holds wealth to be an incentive for good4 ,evidently both are right1 according to their lights4 ,hj ,abd cites ,plato and ,aristotle1 as usual with ,eastern songsters1 who delight in ,mantik 7logic74 ,here he appears to mean that a false proposition is as real a proposition as one that is true4 ,faith moves mountains and ,manet immota fides are evidently quotations4 ,he derides the teaching of the ,first ,council of the ,vatican 7cap4 v471 all the faithful are little children listening to the voice of ,saint ,peter1 who is the ,prince of the ,apostles4 ,he glances at the fancy of certain modern physicists1 devotion is a definite molecular change in the convolution of grey pulp4 ,he notices with contumely the riddle of which ,milton speaks so glibly1 where the ,dialoguists1 reasoned high ,of providence1 foreknowledge1 will and fate1 ,fixed fate1 free will1 foreknowledge absolute4 ,in opposition to the orthodox ,mohammedan tenets which make ,mans soul his percipient ,ego1 an entity1 a unity1 the ,soofi considers it a fancy1 opposed to body1 which is a fact2 at most a state of things1 not a thing2 a consensus of faculties whereof our frames are but the phenomena4 ,this is not contrary to ,genesitic legend4 ,the ,hebrew ,ruach and ,arabic ,ruh1 now perverted to mean soul or spirit1 simply signify wind or breath1 the outward and visible sign of life4 ,their later schools are even more explicit4 ,for that which befalls man befalls beasts2 as the one dies1 so does the other2 they have all one death2 all go unto one place 7,eccles4 iii4 #ai74 ,but the modern soul1 a nothing1 a string of negations1 a negative in chief1 is thus described in the ,mahbhrat3 ,it is indivisible1 inconceivable1 inconceptible3 it is eternal1 universal1 permanent1 immovable3 it is invisible and unalterable4 ,hence the modern spiritualism which1 rejecting materialism1 can use only material language4 ,these1 says the ,hj1 are mere sounds4 ,he would not assert ,verba gignunt verba1 but ,verba gignunt res1 a step further4 ,the idea is ,bacons idola fori1 omnium molestissima1 the twofold illusions of language2 either the names of things that have no existence in fact1 or the names of things whose idea is confused and ill-defined4 ,he derives the ,soul-idea from the savage ghost which ,dr4 ,johnson defined to be a kind of shadowy being4 ,he justly remarks that it arose 7perhaps7 in ,egypt2 and was not invented by the ,people of the ,book4 ,by this term ,moslems denote ,jews and ,christians who have a recognized revelation1 while their ignorance refuses it to ,guebres1 ,hindus1 and ,confucians4 ,he evidently holds to the doctrine of progress4 ,with him protoplasm is the ,yliastron1 the ,prima ,materies4 ,our word matter is derived from the ,sanskrit ,sanskrit 7mtr71 which1 however1 signifies properly the invisible type of visible matter2 in modern language1 the substance distinct from the sum of its physical and chemical properties4 ,thus1 ,mtr exists only in thought1 and is not recognizable by the action of the five senses4 ,his ,chain of ,being reminds us of ,prof4 ,huxleys ,pedigree of the ,horse1 ,orohippus1 ,mesohippus1 ,meiohippus1 ,protohippus1 ,pleiohippus1 and ,equus4 ,he has evidently heard of modern biology1 or ,hylozoism1 which holds its quarter-million species of living beings1 animal and vegetable1 to be progressive modifications of one great fundamental unity1 an unity of so-called mental faculties as well as of bodily structure4 ,and this is the jelly-speck4 ,he scoffs at the popular idea that man is the great central figure round which all things gyrate like marionettes2 in fact1 the anthropocentric era of ,draper1 which1 strange to say1 lives by the side of the telescope and the microscope4 ,as man is of recent origin1 and may end at an early epoch of the macrocosm1 so before his birth all things revolved round nothing1 and may continue to do so after his death4 ,the ,hj1 who elsewhere denounces compound ignorance1 holds that all evil comes from error2 and that all knowledge has been developed by overthrowing error1 the ordinary channel of human thought4 ,he ends this section with a great truth4 ,there are things which human ,reason or ,instinct matured1 in its undeveloped state1 cannot master2 but ,reason is a ,law to itself4 ,therefore we are not bound to believe1 or to attempt belief in1 any thing which is contrary or contradictory to ,reason4 ,here he is diametrically opposed to ,rome1 who says1 ,do not appeal to ,history2 that is private judgment4 ,do not appeal to ,holy ,writ2 that is heresy4 ,do not appeal to ,reason2 that is ,rationalism4 ,he holds with the ,patriarchs of ,hebrew ,holy ,writ1 that the present life is all-sufficient for an intellectual 7not a sentimental7 being2 and1 therefore1 that there is no want of a ,heaven or a ,hell4 ,with far more contradiction the ,western poet sings3 ,hell hath no limits1 nor is circumscribed ,in one self-place2 but when we are in hell1 ,and where hell is there must we ever be1 ,and1 to be short1 when all this world dissolves1 ,and every creature shall be purified1 ,all places shall be hell which are not heaven4 ,for what want is there of a ,hell when all are pure8 ,he enlarges upon the ancient ,buddhist theory1 that ,happiness and ,misery are equally distributed among men and beasts2 some enjoy much and suffer much2 others the reverse4 ,hence ,diderot declares1 ,sober passions produce only the commonplace 4 4 4 the man of moderate passion lives and dies like a brute4 ,and again we have the half truth3 ,that the mark of rank in nature ,is capacity for pain4 ,the latter implies an equal capacity for pleasure1 and thus the balance is kept4 ,hj ,abd then proceeds to show that ,faith is an accident of birth4 ,one of his omitted distichs says3 ,race makes religion2 true6 but aye upon the ,maker acts the made1 ,a finite ,god1 and infinite sin1 in lieu of raising man1 degrade4 ,in a manner of dialogue he introduces the various races each fighting to establish its own belief4 ,the ,frank 7,christian7 abuses the ,hindu1 who retorts that he is of ,mlenchha1 mixed or impure1 blood1 a term applied to all non-,hindus4 ,the same is done by ,nazarene and ,mohammedan2 by the ,confucian1 who believes in nothing1 and by the ,soofi1 who naturally has the last word4 ,the association of the ,virgin ,mary and ,st4 ,joseph with the ,trinity1 in the ,roman and ,greek ,churches1 makes many ,moslems conclude that ,christians believe not in three but in five ,persons4 ,so an ,englishman writes of the early ,fathers1 ,they not only said that #c #a1 and that #a #c3 they professed to explain how that curious arithmetical combination had been brought about4 ,the ,indivisible had been divided1 and yet was not divided3 it was divisible1 and yet it was indivisible2 black was white and white was black2 and yet there were not two colours but one colour2 and whoever did not believe it would be damned4 ,the ,arab quotation runs in the original3 ,ahsanu l-,makni l il-,fat l-,jehannamu ,the best of places for 7the generous7 youth is ,gehenna4 ,gehenna1 alias ,jahim1 being the fiery place of eternal punishment4 ,and the second saying1 ,al- nr wa l l-,ar,fire 7of ,hell7 rather than ,shame1is equally condemned by the ,koranist4 ,the ,gustkhi 7insolence7 of ,fate is the expression of ,umar-i-,khayyam 7,st4 xxx73 ,what1 without asking hither hurried whence8 ,and1 without asking whither hurried hence6 ,oh many a cup of this forbidden wine ,must drown the memory of that insolence4 ,soofistically1 the word means the coquetry of the beloved one1 the divin particula aur4 ,and the section ends with ,popes3 ,he cant be wrong whose life is in the right4 ,,conclusion ,here the ,hj ends his practical study of mankind4 ,the image of ,destiny playing with men as pieces is a view common amongst ,easterns4 ,his idea of wisdom is once more ,popes3 ,and all our knowledge is ourselves to know4 7,essay ,,iv4 #cih47 ,regret1 i4e41 repentance1 was one of the forty-two deadly sins of the ,ancient ,egyptians4 ,thou shalt not consume thy heart1 says the ,ritual of the ,dead1 the negative justification of the soul or ghost 7,lepsius ,alteste ,texte des ,todtenbuchs74 ,we have borrowed competitive examination from the ,chinese2 and1 in these morbid days of weak introspection and retrospection1 we might learn wisdom from the sturdy old ,khemites4 ,when he sings ,abjure the ,why and seek the ,how1 he refers to the old ,scholastic difference of the ,demonstratio propter quid 7why is a thing871 as opposed to ,demonstratio quia 7i4e4 that a thing is74 ,the great ,man shall end with becoming deathless1 as ,shakespeare says in his noble sonnet3 ,and ,death once dead1 theres no more dying then6 ,like the great ,pagans1 the ,hj holds that man was born good1 while the ,christian1 tormented by the things divine1 cleaves to the comforting doctrine of innate sinfulness4 ,hence the universal tenet1 that man should do good in order to gain by it here or hereafter2 the enlightened selfishness1 that says1 ,act well and get compound interest in a future state4 ,the allusion to the ,theist-word apparently means that the votaries of a personal ,deity must believe in the absolute foreknowledge of the ,omniscient in particulars as in generals4 ,the ,rule of ,law emancipates man2 and its exceptions are the gaps left by his ignorance4 ,the wail over the fallen flower1 etc41 reminds us of the ,pulambal 7,lamentations7 of the ,anti-,brahminical writer1 ,pathira-,giriyr4 ,the allusion to ,my is from ,ds ,kabr3 ,my mare1 na man mare1 mar mar gay1 sarr4 ,illusion dies1 the mind dies not though dead and gone the flesh4 ,nirwna1 ,i have said1 is partial extinction by being merged in the ,supreme1 not to be confounded with ,pari-nirwna or absolute annihilation4 ,in the former also1 dying gives birth to a new being1 the embodiment of karma 7deeds71 good and evil1 done in the countless ages of transmigration4 ,here ends my share of the work4 ,on the whole it has been considerable4 ,i have omitted1 as has been seen1 sundry stanzas1 and ,i have changed the order of others4 ,the text has nowhere been translated verbatim2 in fact1 a familiar ,european turn has been given to many sentiments which were judged too ,oriental4 ,as the metre adopted by ,hj ,abd was the ,bahr ,tawl 7long verse71 ,i thought it advisable to preserve that peculiarity1 and to fringe it with the rough1 unobtrusive rhyme of the original4 ,vive1 valeque6