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66 THE TAIUUMAN AL-ASHWAQ (X, Xl)

become His slave ? ’ When a man realizes God in the sense
of ‘ I am His hearing and His sight this station justifies the
attribution to him of whatever is attributed to God.
2. He says, ‘ I am like a mirror to thee, and in those
qualities with which I am invested thou beholdest thyself,
not me, but thou beholdest them in my human nature whidi
has received this investiture.’
This is the vision of God in created things, which in the
opinion of some is more exalted than the vision of created
things in God.

XI
1. 0 doves that haunt the ar&lc and hAn trees, have pitj’ !
Do not double my woes by your lamentation !
2. Have pity ! Do not reveal, by wailing and weeping, my
hidden desires and my secret sorrows !
3. I respond to her, at eve and morn, with the plaintive cry
of a longing man and the moan of an impassioned
lover.
4. The spirits faced one another in the thicket of, ghadd
trees and bent their branches towards me, and it (the
bending) annihilated m e;
5. And they brought me divers sorts of tormenting desire
and passion and untried affliction.
6. Who will give me sure promise of Jam' and al-Muhassab
of Mind ? Who of Dhat al-Athl ? Who of Na'mdn ?
7. They encompass my heart moment after moment, for the
8. Even as the best of mankind encompassed the Ka'ba,
sake of love and anguish, and kiss my pillars,

which the evidence of Reason proclaims to be
imperfect,
9. And kissed stones therein, although he was a Natiq
(prophet).' And what is the rank of the Temple in
comparison with the dignity of Man ?

* In the Ismd'iH system Muhammad, regarded as an incarnation of
Univ'ersal Reason, is the Natiq of tlie sixth proj)hetic cj'cle. See Professor
Browne’s Literary History of Persia, i, 408 seq.