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THE TARJUMAN AL-ASHWAQ (X l) 69

‘ A garden amidst tires,’ i.e. manifold sciences which,
strange to say, are not consumed by the flames of love
in liis breast. The reason is, tliat these sciences are
produceck by the tires of .seeking and longing, and therefore,
like the salamander, are not destroj'^ed by them.
13. ‘ Mj'^ heart has become capable of every form,’ as
another, has said, ‘ The heart (,__Lafl) is so called from its
changing (<uJjij),’ for it varies according to the various
influences by which it is (jiftected in consequence of the
variety of its states of feeling and the variety
of its feelings is due to the variety of the Divine
manifestations that appear to its inmost ground (j^). The
i-eligious law gives to this phenomenon the name of
‘ transformation ’ (^^1 ^
‘ A pasturd for gazelles,’ i.e. for the objects of his love.
‘ A convent for Christian monks ’ : inasmuch as he makes
the loved ones to be monks, he calls the heart a convent.
14. ‘ A temple for idols,’ i.e. for the Divine Realities which
men seek and for whose sake they worship God.
‘ The pilgrim’s Ka'ba,’ because his heart is encompassed by
exalted spirits.
‘ The tables of the Tora,’ i.e. his heart is a table on which
are inscribed the Mo.saic sciences that have accrued to him.
‘ The book of tlic Koi-an,’ because his heart has received an
inheritance of the perfect Muhammadan knowledge;
15. ‘ I follow the religion of Love,’ in reference to the verse
willingly and gladly whatever burden He lays upon me.
‘ Follow me, then God will love you ’ (Kor. iii, 29).
‘ Whatever way Love’s camels take,’ etc., i.e. ‘ I accept

No religion is more sublime than a religion ba.sed on love
and longing for Him whom I worship and in whom I have
faith ’. This is a peculiar prerogative of Moslems, for the
station of perfect love is appropriated to Muhammad beyond
any other prophet, since God took him as His beloved
16. He says, ‘ Love, qud love, is one and the same reality
to those Arab lovers and to me, but the objects of our love