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THE KASiDAH OF hAji ABDU AL-YAZDI .

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M..G.. TRANSLATED AND ANNOTATED BY HIS FRIEND AND PUPIL. BY CAPTAIN SIR RICHARD F..THE KASIDAH (COUPLETS) OF HAJI ABDU AL-YAZDI A LAY OF THE HIGHER LAW F. ai J.G.. LONDON H. COOK GOLDEN SQUARE W MDCCCC .S. &c.R. &c. BURTON K.C. &c. B. F.

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The present edition is limited to 250 copies. . Justin Huntly McCarthy. bears his seal and superscription in The greatest Oriental scholar England ever had and neglected. April 27th. and is uniform with the subscribers' sets of the now world-famous Nights. its it is peculiarly Sir Richard Burton's own.PUBLISHER'S NOTE That The Kasidah of Sir Richard Francis Burton is will eventually rank next after Fitz-Gerald's Ruhdiydt affirmation." says Mr. buried . 1900. ** not necessarily an uncritical Composed seven in it years before that large infidel " swam into sight 1859. In 1893 Lady Burton included biography of her husband. It and borrows splendid rival. virile he has given us of his heart of hearts in this production. As a poem nothing from every line. where text and notes were practically again in 1894 a limited edition of 100 copies only was issued. " Only an admirer of Omar Khayydm could have written The Kasidah (couplets) of that Haji Abdfi al-Yazdi. who must rank in the shadow- land of mythical Orientals with Mirza Schaffy. in the it was not printed until 1880.

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" or Frank Baker. It is a poem of extraordinary power. the astronomer-poet of Khorasdn. of Rubaiydt of Omar Khayyam. and called it /^N ^^^ by Haji Abd<i al-Yazdi. known as the tent-maker." poetry. when Richard Burton could secure any privacy. It is a . and particularly in the second II. ' When Why know till all the Temple is prepared within. In his little foreword to the Reader. which poem was made known by Mr. all to Richard Burton. which was one of his Eastern noms-de-plume. on the Nature and Destiny of Man. was written twenty-seven years before he reminds one.PREFACE the return journey from Meccah. B. anti-Christian and Pantheistic. he composed the following exquisite gem of Oriental " The " The Kasidah. and Baker his mother's family name. Methought a Voice within the Tavern cried." or Lay of the Higher Law. So much wealth of Oriental learning has rarely been compressed into so small a compass. nods the Drowsy Worshipper outside ? " ' Yet the Kasidah was written eight in 1853 — the Rubdiydt he did not years later.. the better to disguise his authorship. *' Before the Phantom of False morning died. It It ventured to print the it. at one and the same time. Richard Burton at once claimed him as a brother-Sufi. more than any other poem. an he calls himself the Translator. and to Dante Rosetti. written in the eleventh century. " F. to Swinburne. Edward Fitz-Gerald in 1861. and said that his allusions : verse — were purely typical. and signs English nom-de-piume from Francis his second name.

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concluding that he had a talisman of unexampled power. its breadth. as one out of before In his letter he reminds : a star sapphire.' It is Tinkling of the Camel great raison d'etre is hard to judge of a thing in the its me b . W. . with Cosmopolitan tendencies. it will displease many." " it will ride over the heads of I said most. and they would render him all possible assistance for fear of incurring his vengeance. and its despair. then at its possessor. its . to Bell. for its heart and nobility. its pathos." following remark in my late did not believe that this poem had its equal.THE KASlDAH 5 of Eastern thought and specugreat revelation of the strange phases in every tongue and science. as well as Buddhistic philosophy. wandering through space. and never find. I was laughed to scorn by a small section of the press for the " that I '* I said Life of Sir Richard. it shows a thorough lation. would gaze at the stone. its height. for I me of an incident which ** forgot to mention him about The wild Arabs and Negroes inspired an almost reverential respect. looking for what it does not I have read it many times during my married life. and when I read it now it affects me still more . It is the very perfection of romance it seems as the cry of a Soul. D. it is learned Mormonism acquaintance with Persian and Greek mythology. with and Comtism. without bitter tears. but it will appeal to all large hearts and large brains for its depth." which Richard Burton carried on his person as a talisman. cannot gauge from its greatness but full as the Life is — — original matter. W. in the heart of Arabia. Speaking of my Biography of my husband. and those who did not know the authorship thought it must have been written by a polyglot Eastern." I do not think that Mr. melancholy. it shows a philosopher It sets forth the Gospel of Self-Cultivation of much contemplative power. Scull was good enough whose depth I of the most valuable and that * to say "the whole book has produced an impression on me. and in the deserts of Africa. because the sight of this wonderful gem always tell — He asks me to many me letters that quoting his have received on the subject. Mr. that it is quite unique. he used to take it away from me because it impressed me so. D. Scull will be vexed with I opinion. Huxley and Milton.

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for giving me the knowledge marvellous Kasidah. " Most gratitude goes out to you. . before whose deep probing Tennyson's especially my into mere beautiful child's speech. and I is No doubt the same opinion has am one of many. but it seems to me worthy to stand level with the greatest poems of the Earth. I feel that you are too world-wide in your to resent the reverent thanks of one to whom your * Life sympathies of Sir Richard has proved a very revelation. and Job's seems worthy to be coupled. ISABEL BURTON. even Ecclesiastes. Memoriam ancient drama In ' pales alone that the World might learn what manner of man it had had sent it. So overpowered I have been by this poem. a poem of the highest rank." Stranger as ' The Kasidah needs no higher praise. reached you from all quarters. too. and in front of most certainly there is not one that may stand before it. I am to you. she says.THE KAStDAH first 6 heat of admiration. that had I not seen that you purposed it separately. I should have entreated publishing permission to edit it. which to me ." And in a letter which of that * I have from Miss Guglielma Frances Moss.

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and I me for speaking of things which they do not at must pity them while they laugh me.) Let them laugh at understand.Let his page Which charms Fold itself for the chosen spirits of the age. Augustine.. (Shelley. a serener clime its Of years to come. (St. and find recompense In that just expectation.) .

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For other is details concerning the Poem and the Poet. He of '* advocates suspension of judgment. which . the idlest of superstitions. ." Finally. aims at being danger advance of with and he has not feared ** the collision such unpleasant forms as the justify the Higher Culture. he is essentially reconstructive." : The name are as follows asserts — principles which The Author that Happiness and Misery are equally divided and distributed in the world. with due regard to others. although destructive to appearance. with a proper suspicion Facts. He makes and Self-cultivation. the sympathies and the ** divine of Pity" are man's highest enjoyments. F. the sole sufficient object of human life. B. the curious reader referred to the end of the volume.TO THE READER The time Translator has ventured to entitle a '* Lay of of the Higher in Law " its the following Composition. He gift suggests that the affections.

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3 Arafat. . grisUer men . the cressets flare. With — 'Tis theirs to pass with joy and hope. that tower and sway o'er seething plain. the The town of canvas falls. din and dint invadeth air : The Golden Gates swing right and left." the haunts of wilder. and rushing rain the short solace of the ridge. lie. I . o'er horrid hill and gloomy glen. Fraught with the thoughts of rustling shade. and while young Day his anthem swells. the morning-pride. whose souls Dreams of the Birthplace and the Tomb. up springs the Svm with flamy brow. —visions of Allah's shall ever thrill and Hill. 2 The Demon of the Desert. : The Wolf-tail* sweeps the paling East to leave a deeper gloom behind. Whose breezy head and bosky side front seas of cooly celadon . the camels groan. .' fill Holy X The false dawn. soar incense-like to greet the sky. near Meccah.THE KASIDAH T The And HE hour is nigh the waning Queen walks forth to rule the later night Crown'd with the sparkle of a Star. Slowly they wind athwart the wild. And Dawn uprears her shining head. Sad falls upon my yearning ear the tinkling of the Camel-bells: O'er fiery waste and frozen wold. — . by gentle zephyrs played upon. sighing with semblance of a wind: highlands catch yon Orient gleam. and throned on orb of ashen light . The horses neigh. The home of grisly beast and Ghfil. The dew-cloud melts in gush of light brown Earth is bathed in morning-glow. and welling spring. while purpling still the lowlands pearly mists. With the brief gladness of the Palms. and man with torches gleam.

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are sad. ! . passes. a day! Registrar should write this day a day. changes. Why must we meet. of Whence and Whither. another pang to rack the heart Why meet we on the bridge of Time to 'change one greeting and . Part we to meet ? Ah is it so ? Man's fancy-made Omniscience knows. these winds "This gloomy and whirlpools loud and dread " ? What reck they of our wretched plight who Safety's shore so lightly tread Thus quoth the Bard of Love and Wine. a to part ? We meet to part yet asks my sprite. a last adieu haply some day we meet again Yet ne'er the self-same men shall meet . —sad is the very core of ! me . . In these drear wastes of sea-born land. What visionary Pasts revive. by tyrant Fate on victim thrust? MUST. so Strange that life's bright. That Eve so gay. so glad. why must we part. the years shall make us other Friends of ! . point of Time.THE KAStDAH But we ? Another shift of scene.^ whose dream of Heaven Beyond the brimming Kausar-cup and Houris with the white-black ne'er could rise eyes. has paled with eve. these grisly waves. and now farewell ! Go. . How ? As stand we percht on Whose awful secrets gathering round with black profound oppress our eyes. my my brain. I Hftfiz of Shir&z. and grey. Our sadden'd sight why haunt these ghosts. betwixt the two Eternities. my heart. and sad. what process of the Years we see Gazing beyond the thin blue line that rims the far horizon-ring. this Morn so dim. night. whence do these spectral shadows spring? What What endless questions vex the thought. ends alas ! the Birthday's injury youth. When and fond and foolish strife to read the Scripture writ on human brow. All wearies. why must we bear this yoke of Without our leave or askt or given. men : The light of morn has grown to noon. who made Omniscience nought can know. that day Mine eyes. vanish from my Life as dies the tinkling of the Camel's bell. these wilds where none may : dwell but He.

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his blood a witness bore. Wiser than Amr^n's Son« art thou. but wiser they who smote him with the hurled stones. ' " And this is all. who ! wailed our sorrows and our sin: Too much of words or yet too few What to thy Godhead easier than One little glimpse of Paradise to ope the eyes and ears of man ? am the Truth I am the Truth " we hear the God-drunk gnostic "The microcosm abides in ME." Is£l said. Eternal Allah's nought but I!" " I ! ! cry MansOr* was And. 'tis well for him that hath such gift to ask its goal." Eat. Wine and ! 3 my My all. life's : quoth the King . ye. .THE KASlDAH Ah me race of threescore years is short. Another boasts he would divorce old barren Reason from his bed. with Love and Houris. the swine would say the self-same thing ! Two-footed beasts that browse through Ufe. his bones.' ne'er was spoke of human soul Sti\ cries. though " wise. drink. Eye never saw the bliss of those who enter in My heavenly kingdom. 4 Moses in the Koran. Bow prone to Earth whereof they be. — * ! And The " " Dust thou art to dust returning." " Ear never heard. whom to What binds your hearts in common bond Higher leads the High. and there the proper pleasures find : But you of finer. for this we're bom to weep a little and to die " ! So sings the shallow bard whose life still labours at the letter " I. and sport the rest of Methinks the saying saith too much . but long enough to pall sense with joyless joys as these. 2 3 The " Philister " " of " respectable belief. the Present merest dreamery. The Future when the Past not. fools who believe a word he said And wed the Vine-maid in her stead . nobler stuff. 1 Omar-i-Khayyftm. by Death to serve as soil design'd. is who ken'st so well the world-to-be. with creatures of the stall and sty? "In certain hope of Life-to-come I journey through this shifting scene" The Z^hid ' snarls and saunters down his Vale of Tears with confi'dent mien. the tent-maker poet of Persia. A famous Mystic stoned for blasphemy. no wisdom-might could mend not worth a fillip.

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perforce compel'd from night to day. How With coming to the Feast unbid. . . the sport. thou fain must rave. of Life like gale-borne dust or wind. of Life ? and yet. the shrieking of the rav'ening wind lovely visions 'guiled his sleep. the waif and stray of passions.THE KASlDAH What Thou 4 know'st thou. till every rose became a thorn. Yet such is Allah's choicest gift. Cease. wond'ring still . man. fie! Who you visionary things. to hold thyself an AU-in-AUl Fie. wrath and fears. the world is large and thou art small. step by step perforce returns till to couthless youth. all wan. groans. and ashes met of joys his eyes The wrecks and hopes and wherever turned their saddened gaze. who kens not Whither bound and When. aye fading with the break of How mom. he found the gorgeous table spread the fair seeming Sodom-fruit. the blessing dreamt by foolish men . pass through Life like caged birds. ravings of the reckless storm. how the Marvel and Whence and Whither. loves. Who Who knows not Whence he came nor Why. Wond'ring the Babe with staring Gript in the giant eyes. Till every Till dust sweet became a sour." pratest of the Coming Life. the rubbish of his wasted days . white and cold. for ever twixt the womb. came because two coupling mammals chose and thus the "Immortal Being" rose. an oldster bow'd by burthening years. ye motes that dance in sunny glow. . Who The comes imbecile to the world 'mid double danger. . Lisping again his broken words the tale be fully told: Wond'ring the Babe with quench&d orbs. base and build Eternities on briefest moment here below.wrung spray grasp . error. How 'scaped the skiff an hundred storms how 'scaped the thread a thousand shears . atom of a moment's span. with stones that bear the shape of bread Life : How The was nought but ray of sun that clove the darkness thick and blind. the grave. Who Still wond'ring How and When and Why. and tears toy. the captives of a despot will. of Heav'n and Hell is The world old and thou art young. Still wond'ring To slake the thirst of fleshly love.

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vain. had swum the stream . River of Damascus. Darkness his name. and perisht of a sheer despair heritage of brain. mortar'd with blood and faced with . short this Life. as Min'arets draw the Thunder-fire.THE KAStDAH How every high heroic Thought that longed to breathe empyrean its feathers. z tide. flesh whose might has split the solar a crown of gold on brow of clay . unreal. Still revellers Still one by one they danced. be. the chambers haunted by the Ghost. infernal chance to smite. and sang. This house whose fame be and bone. shrinks and breaks . smell. broadens. unfathom'd waste of agony. . when I was young. A drop in Ocean's boundless tide. and trod the hither bank of Time's deep left and fared to the far misty thither side . a cold dumb Shade stronger than all the heav'nly host. dower'd with His rest is grossest coarsest earth. one form had and yet the chilling whisper came failed had fled the bank.- its woes. whose end was That lengthens. an enigmatic pipe. skin. The Abana. —puzzle. and bright the breeze. fever-fit how long withal. . The first of Pots the Potter I made by Chrysorrhoas' Methinks see him smile to see blue-green wave. to Universal Love aspire. ray. Such general joy could never fade One face had paled. How "Being" meaneth not to like scenes that round the drunkard reel . how true with paroxysms to mark its opening and its close. How How How This Earth on Earth builds tow'er and wall. air. automaton . Where millions live their horrid lives by making other millions die. to see and hear. how false its weal. Earth on Earth from Shinar-plain the heights of Heaven fain would climb. and blithe the throng the River-bank to play. 5 Failed of How. when I was young : .* what guerdon to the world he gave! How Life is dim. . This tube. age unclean without. fell to earth. Ah I Met on gay the day with shine of sun. dolours. How Man woos with a heart that would through love. taste and feel. The home of sickness. to crumble at a touch of Time. laid before begun. impure within : Sans ray to cheer its inner gloom. machine.

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Life in youth-tide standeth still . and yet we die. . Eternal Morrows make our Day. in Manhood streameth soft and slow See. unpattern'd plies his z Weaver Man Death in Arabia rides a Camel. Pilgrim . life Why of birth and and death. begins to die : Hardly we scale the wisdom-heights. 6 hath Yes. When And by Kismet sped. so dark we doubt it owns a plan. forget the the . that Is is Isis-veil no hand may rend. whose warp and woof is wretched dark design. worn and lorn still lingers on the lonely shore. are ruined worlds. . Fate bids us bundle up our books. Man. fear . — and when then and THEN ? And still the th' Weaving loom. . is How The Thought imp'otent to divine the secret which the gods defend. wonder. as it nears the 'abysmal goal how fleet the waters flash and flow ! And Deaths But the Deaths we see drop like the leaves in windy Fall are twain our own. . and hear the Spheres' harmonious sound swift the Camel-rider spans the howling waste. dead and alive. to sink the Self. : die 'twixt one who feels the pulse and one who and clouds the head And. ours. strange the strife atom how full of splendour. sore the burden. a dream. oh. alive frets and dead.* . and bear them bod'ily to the worm — — : Hardly we learn to wield the blade before the wrist grows stiff and old Hardly we learn to ply the pen ere Thought and Fancy faint with cold Hardly we find the path of love. when Man. last end of all. : " I. How Life. the Pity! hardly conned the lesson comes its fatal term." When And sad suspicion grips the heart. breathe the breath of heav'enly air. our 'tis all aye to he till Night closes in . of that Infinite Space that stretcheth 'twixt the Here and There. We We live our lives with rogues and fools. v of his Magic Wand a wave hurries the quick to join the dead. not a pale horse. and sight the Pisgah-scene around. a globe collapst.THE KASlDAH And now the And now one last slipt away yon drear Death-desert to explore.

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" preach • ' I Buddha. 2 Confucius. Better the heedless atomy that buzzes in the morning beam! is that man — O the dread pathos of our lives ! how all durst thou.^ Th* almighty everlasting Good who cannot 'bate th' Eternal 111 " : "Your gods may *' be. " An Ishwara for one I nill. You changeful finite Creatures strain " (rejoins the Drawer of the Wine) * foot of "The dizzy depths of Infinite Power to fathom with your twine". what to us what shows they are?" Hear China's Perfect Sage be they who dwell so darkly and so far ? '* 'tis ' : declare'. amid the storm of tears and blood. " " We choose to call the Maker * God —such made. crueller man Black phantom of our baby-fears. a bigger. to mourn. moon that waxt and waned ? ? Experience gained . Allah. Maker. began. shall tears bring forth ? what smiles ne'er brought ! . . none cares for thee or thine . And being. 'vaileth shows the god in mortal clay? what man to mourn . Friendship. blush to hear. Man. Shall brooding breed a thought of joy Ah hush the sigh. but is the dance less full of fun ? What Truths hath gleaned that Sage consumed by many What Prophet-strain be his to sing ? What hath his old There is ******* a . saw the made and said 'twas good? say Thy mercy made what is. to weep. Right quoth the Hindu Prince of old. thus to play that With Love. to wail .THE KAStDAH Dost not. is the Zahid's owly view. contain thy nature's vain complaint like thee how many came an d went None heeds. no man-made God . ere Thought. . unmade and made anew. the life of Life. no God. 3 The Sufi or Gnostic opposed to the Zihid. and 7 O Man The marvel can smile dreaming his ghostly ghastly dream. — ? We Cease. stronger. " Poor idols of man's heart and head with the Divine Idea to blend " To as Nature's Common Course what any hour may shift or end. But ah ! Affection. forget the thought Silence thine immemorial quest. enjoy thy shining hour of sun dance along Death's icy brink. "All matter hath a birth and death.

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THE KASlDAH " 8 " How Why An shall the Shown pretend to meanly bargain to believe. that was Judas from the birth of Time ? " " How Who I slew the the tiger. bow ? Man worships self. his dual peers: Hebrew tents the Lord "Yahveh. your Maker like yourselves you make. again the Secret. whate'er you choose leave it call . How came it this was Jesus.* Adon or ElohJm. by the non-human God defin'd. ken aught of the Showman or the Show ? which only means thou ne'er canst know ? "How may " endless the passing is Now without a was. Incomprehensible. "A " The God became gloomy Brahm sage. his God is Man "To form its model as 'twould be. deep learned in the Scheme that orders mysteries sublime. why fare so far to fare the worse " Sufficeth not a world of worlds. prithee. to own a reign of Law. the contain the standing Now Eternity? be and never the to-be ? — — "Who made your Maker? If Self-made. the . . the Causing Cause. fight and jar . "But vague as airy space. Unknown. the Jehovah. show slain. or craves a change of Law to see ? Say. a neutral something cold and pale: hills . pray. what is you please to dub Mesign'd. bowman or bolt or Fate that drave the man. "Your childish fears "What " your five wits would seek a Sire. why crave for more? ? Why strive its depth and breadth to mete. a self-made chain of universe ? "Grant an " " Idea. to trace its work. prayer must be. Primal Cause. Amid the high Chaldean "On " In Guebre steppes the Timeless-God who governs by that led a moulder of the heavenly spheres . priest in and scribe where Nilus' serpent made the vale glowing Ind. Man.* You bring "You quake "You " " " down Heav'en to vulgar Earth. the " the struggling of the mortal mind perfect of itself to find. His leprous slaves to that smites. its aid to 'implore to call it. dark in its darkness mystical. may wot ye weet. thou the lamb. you pray the Law its laws to break. but hath your thought e'er weighed how empty vain the " That begs a boon already giv'en. the God z Man of War.

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man grail of high Jamshid. gone. Pan was dead.THE KAStDAH "The lovely Gods of lib'ertine Greece. " The Horror brooding over life. "Gorged "Bore his fierce Allah o'er " The realms where reigned his sands and broke.* " Who now of ancient Kayomurs. A glamour wither 'd uprose the loud and dol'orous cry on the ground. " Till all Life's romance to dull Real'ity fades Po'esy sinks to prose " Earth's flush of in gloom and God again to man degrades. those fair and frail humanities Whose homes o'erlook'd the Middle Sea. There is no Good. the sceptre of An(ishirwa. no Bad . like lava-burst upon Adamite Kings. * Great Pan is dead ' "Yea. with his leek-green lizard's meat. . a splendour faded in the sky. where rose the grand Kayanian pre- throne. Whose . at length. " Whelmed the tempest of the tribes that called the Camel-driver King by " Where are the crown of Kay Khusraw. gladness pales . they fought and "As swells and swoons across the wold the tinkling of the Camel's bell. nor sought the barb'arous climes of barb'arous gods " Where Odin of the North o'er hog and sickly mead-cup nods dreary : " " And when. where all Earth's beauty cradled " lies. they rose and reigned. " Ne'er left its blessed bounds. clad in his filthy rag and rug. borne by the winnowing wings of Death. the Nazar'ene came and seized his seat beneath the sun. Afr^siyab's hall ? ? " The holy " — ? Gone. where I and thou must go. hold as 'ill*: Kaylni —of the old Guebre heroes. and 'neath the grave the glare of Hell. . of Zk\ or Rustam cares to sing. these be the whims of mortal will I : What works me weal that z call I 'good.' what harms and hurts race of Cyrus . the drainer of the camel's dug. whose one is three and three is one . " sadd'ening creed of herited Sin spilt o'er the world its cold grey spell •'In every vista showed a grave. " Then the lank Arab foul with sweat. " The votary of the Riddle-god.n Canst tell me. there ******* is fell. and nearer brought with every breath : "Their fame hath filled the Seven Climes.

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the shining ore. the scheme The Quake that comes in eyelid's beat to ruin. storm. the war and rush of stormy Wind stuff of human life. his pointed ears. fight and fray. his tail. is but the gift of latest years . Earthquake and plague. Save sorrow he can slay no more. Ape and Ant to build Shelter for sire and dam and brood. nor cares to trace the scope. to general Good bends special The Depures the dreadest sound man's ear can hear. thus the race of Being runs. from blast and blaze that hurt and killed. . ill-goods. The Conscience was " moral sense. good-ills. a loss. level. What conscience has the murd'erous Moor. Since he regrets his self alone. realms arise and falls a roof a world is won. such the Lust that grew to Love when Fancy lent a purer fire. . a gain. what prick of pen'itence can he know ? You cry the " Cruelty of Things " is myst'ery to your Which fixed upon a point in space the general project ! purblind eye." your ZiLhid-phrase. who slays his guest with felon blow. and made the Lord of beasts a Lord of men. as long ages rolled. 'gulf and kill. passes by : For see the Mammoth went his ways. and man is slain ? . . bom when man had shed his fur. portents and curses man must deem . " ? Yet. breeds health and strength for humankind : call I What When And ye them or Goods or Ills. then " ii Where Th' Eternal nature-law by God engraved on human heart Behold his simiad sconce and own the Thing could play no higher part. 111 : Builds up a world for better use. And last came Fire Gave out when scrap of stone cast on the flame that lit his den. became a mem'ory and a name While the half-reasoner with the hand* survives his rank and place to claim. shifts her pole till haply in the time to be falling star shall see : Earth and Mushtari'-men another The Elephant.THE KAStDAH Who And fought for female as for food when Mays awoke to warm desire. he learnt from Beaver. a X The Planet Jupiter.

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" Be " ye Good Boys. is real too . As twain of halves aye makes a whole What is the Truth ? . where gone no Thought can Drink of yon mirage-stream and chase the tinkling of the camel-bell fall ! tell. I With God's foreknowledge man's free will what monster-growth of human brain. As palace mirror'd in the stream.- * All Faith is false. Ye scantly-learned Zfthids learn from AflatCin and Aristd. Vainly the heart on Providence For man must own the pitiless Law that such aid to seek were hardly wise sways the globe and sevenfold skies. . : " 'Tis blessed to believe " you say The saying may be true enow An it can add to Life a light only remains to show us how. K all * * true : « is * * Faith is Truth the shattered mirror strown bit the In myriad bits.THE K AS Id AH Shall see it 12 and fade from sight. as vapour mingled with the skies. like ill. whence come. We The know not substance 'mid the shades shadows ourselves I we live and die. and aye shall speak the last to enter Heaven. nothing more . So weaves the brain of mortal man the tangled web of Truth and Lies. come pay the priest that holds the key So spake. What pow'ers of light shall ever pierce this puzzle dense with words inane? calls. the day-dreams of his youth disdain. What see we here ? Forms. while each believes his little whole to own. ! Forms fill the brightest strongest eye. was askt of yore. the blatant boast that serves our vanity to feed. X Plato and Aristotle. Irksome as twice-sung tune that the dulled ear of drowsy wight. hear : I see " Faith stands unmoved " .^ is real like While Truth your good : th' Untrue. and speaks. " Faith mountains moves " the practice of the world unheed foolish vaunt. Reply all object Truth is one the moral Truth for all is none. he. : — E'en if I could I nould believe yovur tales and fables stale and tires trite. go seek for Heav'en. — . And will remain till wiser man . and why ? Because man's silly fancies still remain.

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a breath at most the Z&hid's moonstruck theory. a no-thing Which so begets substantial thing that eye shall see his Soul the savage beast it. and another asked him if he were willing to be baptized. ? Faith a merit and a claim. a state of things.THE KASlDAH Are these the words 13 The for men to hear ? yet such the Church's general tongue. Haply this Fate. here all and naught are both the same. horseleech-cry What Go. " Else what shall do which are baptized for the dead. but to Holy baptism. a sound. But Where nor / nor you can tell. the roses glow. . Where was What shape had which in primeval forests strayed. 29). to the Marcionites' heresy of The Marcionites were heretics who lived at Sinope. a sound.. one of the Marcionites sat on his coflSn. . I I think he is alluding. what part in nature's plan it played? This Soul to ree a riddle made Is not myself enough for who wants the vain duality ? me ? what need of " I " within an " I " . cleave not to this and that disclaim. ! ? Words. but 'tis not Here mankind must seek and find it There." — by Isabel Burton. But is it so? How may we know? . words that gender things Sufl&ceth not the breath of Life to The soul is a new-comer on the scene work the matter-bom machine ? ..d. 150. Enough to think that Truth can be: come sit we where not also * still. wherein we are buried with The reference is manifestly to Romans vi.' and the following context. Berdoe says "that this line has no reference to the Marcionite heresy at all. When a man died. and he answered. man believes. These heretics quoted Paul (i Cor. what dwelling-place. this Law may be A word. if the dead do not rise at XV. when with the brain 'tis ! bom * and bred ? fool. :ic Man hath no Soul. though he has not expressed it. nor aught earth-mother ever bare. " Yes. Indeed he knows not * how to know who knows * * > how 9|c to 'unknow. E. came to Rome and believed in principles similar to the Manichaeans. so strong so high her heav'enward Psalms and Hymns among. 'Therefore we are buried with him Christ. thy foolish th' way and dip in holy water burifed dead Yet follow not Believe in all that unwisdom-path. Yes Truth may be. Marcian baptizing for the dead. a word what ear hath heard. they all? Why are they then baptized for the dead? " Dr. baptism into death." upon which he was baptized. a. 4.

.

THE KASlDAH
We We
The

X4

know
mark

the Gen'esis of the Soul
its

;

we

trace the Sovil to hour of birth

;

growth as grew mankind to boast himself sole

Lord of Earth

:

race of Be'ing from dawn of Life in an unbroken course was run ; What men are pleased to call their Souls was in the hog and dog begun:

Life

is

Planted

a ladder infinite-stepped, that hides its nmgs from human eyes; its foot in chaos-gloom, its head soars high above the skies:
things began in unity ; the links in regular line though haply none the sequence see.
;

No

break the chain of Being bears
lie

all

And

The Ghost, embodied

natural Dread of dreary death and foul decay, the Spirit, Soul and Shade with Hades' pale and wan array. Begat

The Soul
Hence

required a greater Soul, a Soul of Souls, to rule the host ; spirit-powers and hierarchies, all gendered by the savage Ghost.
fond,
!

Not yours, ye Peoples of the Book, these fairy visions fair and Got by the gods of Khemi-land* and faring far the seas beyond
" Th' immortal mind of mortal

Whose

loud-lunged Zealot cry mind but means his stun of thought, an essence of atomic " L"
!

man

"

we hear yon

;

Thought

is

In sickness sick, in sleep asleep, and dead

the work of brain and nerve, in small-skulled idiot poor and mean when Death lets drop the scene.

;

" Tush

" well we ken the quoth the Zahid, teaching of the school abhorr'd "That maketh man automaton, mind a secretion, soul a word."
!

"

"Of

molecules and protoplasm you matter-mongers prompt to prate; " Of jelly-speck, development and apes that grew to man's estate."

Vain

cavil

!

all

that is hath

come

either
fear,

Why
Why Why

waste on this your hate and

by Mir'acle or by Law why waste on that your love and awe
;

?

" " to type assign, heap such hatred on a word, why Prototype upon matter spirit mass? wants an appendix your design?

I

Egypt

;

Kain,

Kem, Khem

(hierogl.), in the

Demotic Khemi.

THE KAStDAH
Is not the highest honour his who from the worst hath drawn the best; May not your Maker make the world from matter, an it suit His hest ?

15

Nay

more, the sordider the stuff the cunninger the workman's hand: Cease, then, your own Almighty Power to bind, to bound, to understand.

" Reason and Instinct "
!

Our

noble race's

mean
I

How we love to play with words that please our pride descent by false forged titles seek to hide
!

;

For "gift divine"

From

instinct differing in degree as golden
is Life's sole arbiter,
lie

bid you read the better work of higher brain, mine from leaden vein. the magic Laby'rinth's single clue: ken ; what crosses it can ne'er be true.
"

Reason Worlds
*'

above, beyond

its

Fools rush where Angels fear to tread Angels and Fools have equal claim To do what Nature bids them do, sans hope of praise, sans fear of blame
!

!

j)c

3(c

V
;

^

^^

ij;

:(;

There

these be the dreams of baby minds is no Heav'en, there is no Hell Tools of the wily Fetisheer, to 'fright the fools his cunning blinds.

;

Learn from the mighty

Spi'rits of old to set thy foot on Heav'en and Hell In Life to find thy hell and heav'en as thou abuse or use it well.

So deemed the doughty Jew who dared by studied silence low to lay Orcus and Hades, lands of shades, the gloomy night of human day.

Hard to the heart is final death: fain would an Ens not end in Nil; Love made the senti'ment kindly good: the Priest perverted all to ill.
While Reason
sternly bids us die, Love longs for life beyond the grave: and fears for Life-to-be shall ever crave.

Our

hearts, affections, hopes

Hence came the despot's darling dream, a Church to rule and sway the State Hence sprang the train of countless griefs in priestly sway and rule innate.
For future Life who dares reply? No witness at the bar have we; Save what the brother Potsherd tells, old tales and novel jugglery.

;

.

THE KAStDAH Who And " e'er return'd to teach the all i6 Truth. of joy contains no more than tramps that on the dunghill fate-doomed Sinner Saint die. the brow of frowning Alp must face full many a slip and scales fall. then." "Nay. ! Have mercy. woe and weal. that. Hell is the home for thee and thine. ." . the things of Heaven and Hell to limn? we hear is only " ! fit for grandam-talk and nursery hymn. their shares of joy and sorrow. the Fool a-dreaming foolish gain. " of our best visions rob us not life must have to balance life's unequal lot. I draw my wine for one an J : all. Franguest4n that accident of birth befell. struggle." ' Who * Safely he jogs along the way which Golden Mean the sages call . Reply The Sage mankind obeys a law that bids him labour. who spends his holy days in rapt'urous hope his God to see. we (and all humans strive) for vain fame we spend and visionary end ? " ." quoth the Magian A cup for this. our will. Chin. Without our choice. To To To " " bom and bred for dangling from the gallows-tree. What to the Hindu saith the Frank : " Denier of the Laws divine ! However godly-good thy Life. 'mid e'en the Fools. but feels that half the joy is in the race For wealth and fame and place. strain well knowing its imworth. nor sighs when comes success to crown the chase ? Again In Hind. Whose cup Here Extremes meet. anointed Kings whose crowned heads uneasy lie. How comes strive it. all that breathe our upper air the hands of Dest'iny ever deal. our voice Faith is an accident as : : well. And who. man '* Mankind a future the ZAhid cries. expect to rue the headache of the morn. our span of days in hunting wealth and Why . In fixed and equal parts. e'en as his measure's great or small Who "Who drinks one bowl hath scant delight drains the score must e'er to poorest passion he was bom . a score for " "'tis not so.

.

Allah in Adam form must view. a world expect applause his self-made laws." in joys of pain. two This runs athwart the flow'ery plain. a sound.THE KASlDAH And if i8 Force I me your Heav'en and Hell be true. . He . the crag. Like sated guest he wend his way. a voice. Do what thy manhood bids thee do. then shall that when his tale of years is told. Smiles in the Nargis' love-lorn eyes. Embraces Cypress' taper-waist . A breath. her board the world. the steep. and Fate that forced me to be bom to Heav'en or Hell I go. how shall his even tenour hold? Despite the Writ that stores the skull. How ******* man so order life where none but Phantoms dwell. what then becomes of Thee and Me? Enough to think such things may be: to say they are not Were folly: leave them all to Fate. Shall mortal scoff at sting of Death. Maugre the Fate that plays us down. despite the Table and the Pen*. 2 Illusion. a wind. I want not that. and hold Fate's insolence in scorn. shall scorn the victory of the Tomb? One way. . no heights where man may rise. in Ughts of shade. one end the grave. her pieces men ? How when the light and glow of life wax dim in thickly gath'ering gloom. paths. a tinkUng of the camel-bell. breaks the Law. nor wage on shadows or they are useless war. adore the Maker in the made Content to bask in M^y&'s smile. Laughs at the beards of Saintly men and dubs the Prophet dolt and fool. in sun and wind and snow and rain : Who Must treads the see first must look adown. must deem his life an all in all. we're both transform'd and changed. and 'joys the dance of Daffodil I . must sight no depths where man may fall. — want not if And this. he sends the Moolah back to school. That breasts the bush. from none but self He noblest lives and noblest dies who makes and keeps All other Life is living Death. cools feet on wavy breast of rill . he bums the Book. or Destiny. Emblems of Kismet. already sick of Me and Thee.

.

A Finds the world mighty as 'tis small.THE KAStDAH Melts in the saffron light of Delights in 19 Dawn to hear the moaning of the Dove Sundown's purpling hues when Bulbul woos the Rose's love. Where thou mayst True learn the noblest lore. these be the laws for me and you: With Ignor'ance wage eternal war. "Master I bring thee ruby wineM" . and dulls thy taste. . Finds mirth and joy in Jamshid-bowl toys with the Daughter of the vine And bids the beauteous cup-boy say. thou! Spurn ev'ry Before thine own Ideal Be thine own Deus : Make self free. liberal as . yet must be fought the unequal fray. the Thing that ever is defies. even the ear may enjoy. so drear. and blinds thine eyes. That blunts thy sense. Sips from the maiden's lips the dew. that deafs thine ears. to thy Nature. From self-approval seek applause: idol others raise: What ken not men thou bow: kennest. commune with myself and cry: — Better the myriad toils and pains that make the man to manhood true. to Thy self. The finite Atom So fuU-sufiicient infinite that forms thy circle's centre-dot. the circling air : Thy Thought to thee an Empire be all break every prison 'ing lock and bar : X That the senses. for other selves existing not. a clod of clay. and there a pinch of dust. Fame and Disfame nor hope nor fear: Enough to thee the small still voice aye thund'ering in thine inner ear. My gorge ariseth at the thought. brushes the bloom from virgin brow: Such is his fleshly bliss that strives the Maker through the Made to know. to is know thy thy self for ever strain. Creates the thing that never was. so dry. . This be the rule that guideth life. thy deadliest bane. ! Yes maugre all thy dreams of peace still must the fight unfair be fought is . myriad giants here. I find them all so I same and tame. for itself. Thine ignorance of thine ignorance fiercest foe. . to know that all we know nought. I've tried — them all.

.

that indivisible point which studs the length of infinite line Whose ends are nowhere. 20 Thus. . whose and universal agony Still strains strives to gain the goal. And. See clear. judge not nor warp by "Facts" the thought. and. where rot the bones of bygone days itself feed : not thy heart. 2 The " Great Man ' of the Enochites and the Mormons. such is of Whose differ'ence is the Man's degree. To be again the thing thou wast with honest pride thou may'st decline. be brave. all things hear clear." the Sages said. thy breast good to do: Spurn bribe of Heav'en and threat of Hell. the puny all thou callest thine. thou the Ought to self aye owed In widest sense. to death resign'd. nor deign reply. : To seek the True. the buried Past. "nor mourn the like Do what thou dost.THE KASlDAH Do here all the duties meet and blend. to glad the heart. is thine all." the Star. Abjure the Why and seek the How Are silent all. as thou view the Phantom-forms which in the misty Past were thine. withouten care of what began. nor turn from Sun and Light to gaze. fear not thy future self to see. . the God and gods enthroned on high. On Thought "Eat not thy thought. the See not that something in Mankind that rouses hate or scorn or strife. be stark in weal . Better the worm of IzriiP than Death that walks in form of life. Pluck the old woman from is Do good for Good be stout in woe. And hold Humanity one man. nor hear thy voice. where agonies shall cease to be. At darkling cloisters paved with tombs. tho' life may seem M^y^ and Mirage. I The Angel of Death. glancing down the range of Resign'd to life. for what shall end. Survey thy kind as One whose wants in the great Human Whole unite'. Believe in . though the choice were nought to thee. nor rest nor haste. of gold. Past. : The Now. be strong. none believe. as years. are silent still. The Homo rising high from earth to seek the Heav'ens of Life-in-light. Man of straw. Dream and Naught. the Man life the HIGHER LAW.

.

subject to I man the widest range human chance and change. if and Death is one. and troubles. defer'd shall hurt the heart. the life the broken reed shall pipe again doom of Brutes.THE KAStDAH A Let be let be what canst thou know Perchance the law some Giver hath races came and went this Sphinx hath seen them come and go. : Nirw^nli* round our Thy toil with nothingness. Cease. the Tinkling of the camel's-bell. AbdCl. 'tis haply best. the doom of men. Z Comparative Annihilation. . fear not thy humble tale to tell: — whispers of the Desert-wind. the riven lute shall sound once more . But who mend the clay of man. the stolen breath to . But we. myriad : ! ! . nor think the gain the singer's prize hold Ignor'ance deadly sin. nor hope But ! sees in part . life has he ? bowl know repair . Where 'twill be man's to see the whole of what on Earth he Where change shall ne'er surcharge the thought. . man restore ? The shiver'd clock again shall strike die. Where every riddle shall be ree'd. haply shall wake responsive strain: stilled Wend now The thy way with brow serene. —faded flow'er and fallen leaf no more shall And man once The shatter'd shall dropt by Tree of Life what hope of other shall deck the parent tree . want and woe at length have won their guerdon ! —Rest. a nobler copy of our own. Days slow These echoes of a voice long dawn. 2 " Homo sapiens. till man deserves his title "Wise*": to In Days to come. we Then. where every knowledge shall be known . 31 Haply the Law that rules the world allows to And haply Fate's a Theist-word. This " " may find a future Life. Cease Till men Thy song is sung. when Wisdom deigns to dwell with men.' .

.

had long addressed Abdu by the sobriquet of Nabbiand Greek. his mother-tongue.King. the of the schools. the scraps of Hebrew . as if to say with the Island. he added a store of desultory various reading of Chinese and old Egyptian . the scientific habit of mind. and Briefly. and of Zend and Akkadian. his Kasidah or distichs. be accepted by the Philosopher it worships with singleminded devotion the Holy Cause of Truth. of the fact that he Even his intimates were ignorant fractions. " MS. as appears by his " couplets. a knack of language-learning. an Eastern Version of Humanitarianism blended with the sceptical or. meaning "Of Nohall. This religion. : had a skeleton in his of it Truth for its .NOTES NOTE HAjt ABDtj. as we now say. methinks. running-hand and. he always preferred to of his chin with the points towards me. classic ("our Prophet")." to speak in the style of the last mere century. A purposely vague When so doing in specifying the place. known to confided to in me his secret me for more years than native. of Daribghird in the Province. of . his memory was well-stored . He evidently aspires a Faith of his own . as I carried it off. and the reader will see that the Pilgrim has. message to deliver. may. especially Lithuanian of Latin and H4ji We. style himself Al-HichmakAni. a Arabic. it is I care to record. Nowhere. besides Persian. and Nor to preach was he ignorant of " the -ologies" and the triumphs of modern scientific discovery. including Romaic. he had every talent save that of using his talents. of Sanskrit and Prakrit . to protest against the plea of age. writer declined to take the trouble of copying out his cacograph. not for the goods this belief is equally cupboard. a facetious "lackab" or surname." He had travelled far and And The wide with his eyes open. clear as an on3rx. or beUeves he has. he held in hand the long and hoary honours I Western India — when we last met am Yezd believed. A sign the Gods will guard me from imprudence. Christianity and Islamism are But no one thought that he " woo'd the Muse. and Syriac . the Nubian dialect. own and sake. was in the vilest " Shikastah or . of Berber. He may bring . Judacism. his old friends. There is a touch of Winter in my beard. Slav. Hinduism and Heathendom." To a natural facility. HajI ABvt has been I THE MAN. of which Fetishism. seemed yet the piercing eye.

.

because not limited by space. inI am tensely positive and constructive. who loves. and objects to the countless variety of forms assumed by the perception of a Causa Causans (a misnomer). which we term Belief. of a Being Thus he will seeks to discover a system which all right. you have " and perhaps he would join no father Renan in exclaiming. its principle — Students of metaphysics have of late years defined the abuse of their science as "the morphology of common opinion. But he recognizes the incompatibility of the Infinite with the Definite . a divinity. but I may say that it would be distinctive. are par in the intellectual processes of perception and reflection. Un nwnde sans Dicu est . wrathful unite past creeds present. by a process. eternal. the Begriff of Providence. business of the visible working world they are confessedly by no means superior to one another . claiming the monopoly of stem common - sense of mankind is " . of an which will reconcile their differences . Children. not called upon to sit in the seat of judgment. consequently." In the presence of the endless contradictions. a paragraph of his " Higher Law. Meanwhile he satisfies himself the main point.THE KAStDAH acceptable to honest ignorance. And now especially those of these jarring the same he evidently holds this general consent of mankind to be so far divine that it primarily discovered for create." . and of finding every petty race wedded to its own opinions. capable of distinct statement but incapable of proofs. ment this. that many who universal except in those force themselves to oppose it. whereas in abstruse matters of mere Faith. and. time. and to the highest attainments in nature-study. with an " Eternal that makes for righteousness. but. propositions. that in the did not He does not cry with " the Christ of Novalis. too. if it blood. maintained with equal confidence and self-sufficiency." He traces from its rudest beginnings the all but absolute universality of some perception and disputes whose violence. our Agnostic takes refuge in the sentiment of the future with a continuous and uninterrupted develop. and an unknown and an unknowable. while the reign of order Truth. by inheritance or communication. itself. not admitting direct and sensual evidence. or race . and immodestly charge the other ninety-nine with being wrong. is taught him families. one in a hundred will horrible ! claim to be right. and to that lectual adoption of general intel- Such singular if the attempt succeeded. He looks with impartial eye upon the endless variety of systems. raising by man called "Faith". With Confucius the Hftjt cultivates what Stranss has called the •• 23 is by men of equal ability and honesty. He on the contrary. who Actus purus who thinks. is who hates. He weary of wandering over the world. will account for the and revengeful. with the Synthesis. acerbity and virulence are in inverse ratio to the importance of the disputed matter. a system would be all-comprehensive. will called jealous. prove them and all wrong . . would be extensive as Matter itself. holding all others to be in error. which spring from the idea of a Personal Deity. that sen$us A peculiarly active and acute observation of Numinis which. not negative will anticipate .

.

and faculties (perception and reflection) are . «4 become clearer their demoralizing effects every progressive age. being of equal and imiform substance. Both propose The HAji regrets the excessive importance attached to a possible future he looks upon this as a psychical state : stimulant." Christianity is sonality. Aph. Hence the Zeitgeist. the existence of another world. yet they embrace only onetenth and one-twentieth of the human race. have been too much occupied with introspection their labours have become merely physiologico-biographical. simple unbelief being." Like Luther and the leaders of the great French Revolution. despises the obsolete opinion that Society. but as an organic whole. says La Rochefoucauld. duties too. very disproportionate. le gros bon sens. The result has the State. truth as far as man. not as a congeries of individuals. whose revulsion and reaction disorder waking life. the High Priest of the English Creed. holds that the *' spirit of man. they say. in the present phase of his de- neglected the study of averages. and Islamism have been on their trial for the last eighteen and twelve centuries. 124). Thus they reduce everything to the scale of a and a penalty for rewards and punishments belief. sociology. doth usually suppose and feign in nature which we love to call Progress. to see the injury inflicted upon They have analogid hominis. Hdjl AbdG seeks Truth only. et ab oftinibus. still (Nov. Org. he broke with the Past. when it has often been retrograde together with a mighty development of egotism resulting from the pampered sentiment of per. came the They must learn the basis of deification of synthesis. He disdains to associate like Bacon homme But en partkulier. and they have greatly ." and the Lastly. or historical evolution reckless way in which Locke " freed philo- sophy from the incubus of innate ideas. by the way. The intellectual somewhat unrefined egotism ." by the innate imperfections of the same. to treat great questions ex universi instead of ex analogid sum of thought by the d posteriori superthe worship of "facts. subject all un and on so wide a views must be one-sided. like the the pursuit of an ideal happiis too wise to affirm or to deny a reward for mere . it is bound by the same moral been an immense movement of the mind as the simple citizen. cargo of human tradition. The condition may appear humble and prosaic to those exalted by the fumes of Fancy. a day dream.THE KASlDAH Contemporary investigators. with the lumen siccum ac purum notionum verarum. a greater equadity and uniformity than in Truth. // est plus ais6 de connoitre I'homtne en giniral que de connoitre velopment. Hence. this is not the fashion of Easterns. For. no Catholic opinion held semper. by a spiritual physical. Hdjl Abdii would account for the tardy and their unsatisfactory progress of what votaries call " pure truths. But he dram-drinking which. For life beyond the grave there is no consensus of mankind. it. I. is ness. et iibique. They have been ardent in proselytizing. and he threw overboard the whole of the collective consciousness of the age. the philosophic conviction that mankind should be studied. He seems the stition. is able to comprehend utility.

.

vita laboriosa. read betudicta. sollicitudo coarctat. their Je passe et refroidi sous ce soleil joyeux. "There is nothing new. Moi. leads to goals nothing. 3249. senectus incurvat. and it was the age of the sumunt .c. taught : We may cultivate believe what we are we can know therefore. 21). solid. and to end with B. has practical now passed length and breadth.THE KASlDAH mute upon the subject they bear no testimony to facts they show no proof. of judgment a He c. to X. European mind. It was the humores tumidant. Pilgrim's view of that of the from quoting with the usual dash of Buddhistic pessimism." I cannot refrain The Sflfi. vita vita eight centuries which represent his history. The profound sorrow of all this fine passage. domina malorum. marching mighty events. 25 is But our HAj! " not Nihilistic in the •• no- nothing sense of Hood's poem. moi. which. their and then their ways. maeror importunltas frangit. Herodotus.. existence. au milieu de la fdte. apt to forget that every schoolboy is a miracle of learning compared with the Cave-man and the palaeolithic race. Pyramids. regina superborum. their Sans que rien manque au monde immense et radieux. random achievements and acquirements. as the Past has been. Man has done much during the first sixty- vita incerta. the tokens so faint and broken of a . conflicts. their starts. macerant. he With Cardinal Newman. that receptive mood under the shadow of American phrases it. Even : . juventus extollit. habits. 5000.. and the Low : it contained the Dynasties from I. development Humanity.C. Frenchman murmurs. vita caduca. the New. as the the instinctive sense of our kind is here dumb. chaque jour courbant plus bas tete ma governments. to begin with b. pertas dejicit. divitiae inflant et jactant. inflant. tristitias con- Old.. full of lamentations and mourning and woe. }e m'en irai bientdt. as opposed to the Middle. securHas Pau- hebetat. Augustine (Med Vita haec. — Even the their mutual alienation. Hdji Abdfi finds "the And. nothing true." proved in nothing is upon Homer and But iov furibunda the Pilgrim would. with "Me" immense. miseriis et This assumes the Egyptian Empire. and it don't signify. — aimless courses. one of the glories of our age. Et his malis omnibus mors furibunda succedit. vita misera. " To consider the world in its so often sung by the dreamy into the light Eastern poet. so life is shall the Future be. perhaps.. their fortunes. plena erroribus escae . at once simple. immunda. its various history and the many races of men." His is a healthy wail over the shortness and the miseries of all created things — life. reminds us of •' St. He would. if it be only for the sake of its lame and shallow deduction. forms their of worship . and When the praiser of the Past grand. joci dissolvunt. contends that modern civilization has im- deprimit. the impotent conclusion of long-standing facts. Quam jejunia following the pre-historic. because he finds —the the of highest of Measure the world. Light of the world nothing else than the Prophet's scroll. is With him suspension system. or. enterprises.

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W. Let us ask what was the state of our globe in the when the Saurians perpetual same subject." writer postulates " . the prevalence and intensity of sin. Newman says. Earthquakes and cyclones ravage small areas.THE K A SIDAH superintending design. Far better and wiser pre-Adamite days. The Pilgrim holds with St. and the absolute need of the Holy Spirit's agency in man's regeneration and sanctification. he " " Schedule of of Doctrines Similarly the the most liberal Christian Church insists " upon human depravity. that condition of the whole race so fearfully yet exactly described in the Apostle's words. be.— (Essay 989— the curtain hung over the disappointments of life. He considers the theory of a beneficent or maleficent deity a purely sentimental fancy. All nature is but art * * All discord All partial 292. the pervading idolatries. it some "terrible original and thus the hateful doctrine. the other cannot be predicable of the is Ancillary to the churchman's immoral view " of " original sin is the unscientific theory that evil came into the world with Adam and his seed. Augustine Absolute Evil is impossible because it is always rising up into good. not towards final causes the greatness and littleness of man. the blind evolution (I) of what turn out to be great powers or truths. in either case It is the old degrading God to man. his futurity. and With him all existences are equal : so long Life- as they possess the fluid or vital force. but the former builds up earth for man's habitation." of the world. "so likewise is Evil the revelation of Good. the essayist's poetical explanation now in a destructiveness of . inflicts upon the mind the sense of a profound mystery which is absolutely without human solution. as F. brings about countless individual miseries. the defeat of good. the progress of things as if from 26 apparently despised because it was the fashionable doctrine of the sage bard's day: — unreasoning elements. contradicted having no hope and without God in the all this is a vision to dizzy and world ' ' — by human reason and the aspect Evil is often the active form of good. the huge and other monsters lived in strife. progress by raising the stronger upon the ruins of the weaker races." becomes to him almost as certain as that " the world exists. the dreary hopeless irreligion. the success of evil. and the latter renders the atmosphere fit Hence he echoes: for him to breathe. but it forwards general War. If the one quality be predicable. says. dilemma whose horns are the irrecbncilable attributes of goodness and omniscience in the supposed Creator of sin and suffering. — matters not they Fungus or oak or worm or man. physical pain. harmony not understood evil universal good." But what have we here ? The " original calamity" was either caused by God or arose without leave of God. mental anguish. and as the existence of God. Hindu Agasa. calamity " theologically called original sin." Hence that admirable appal. tyrants of the Earth. the corruptions.) his far-reaching aims and short duration. . —^The universal Cause Acts not by partial but by general laws.

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but never rue the deed when done. to know. Like dark saying who hold only to the egotistic own individuality. before thou dost. will the man of simple faith worth ninety- nine of those Satan who sits in the chair of pestilence.THE KAStDAH which 27 we have now only the ? feeblest examples world of waters. a man who believes in everything equally Never repent because thy will with will of Fate be not at one: Think. less. fancy and ideality. old tyranny shall have been broken. death. which Denial. and an Anchieta. the unseen. a typically modern sentiment of the Brazen Age of Science following the Golden Age of Sentiment. mas seguras. the philosophic. where the of Law ? of murder is And it is in direct opposi- the Law Development tion to the noted writer who holds is that Some charge the HAji with irrevand hold him a "lieutenant of erence. Among the couplets not translated for this eclogue is : — this curious inquiry. the unknown. Even amongst the Romans. An Acta in miseras descendit fabula gentee Et timor haud ultra quam rogus esse potest ? But the Pilgrim continues : The all sages say: I tell thee no! with equal faith Faiths receive. When he repeats the Greek's " Remember not to believe. where the only object of life is What is the actual state of the and generally may be said to believe in nothing. we find Pro- man pertius asking ." he holds that we ' gain infinitely more than we lose in abandoning belief in the reality of revelation that the so-called moral faculties of man. " Doubt. the Thaumaturgist who beheaded a converted by lapse from grace speculation. It is not a simple European view which makes honest Doubt worth a dozen of the Creeds. and he looks forward to the day alive. " this earnest religious scep- lead to right actions. the epicurean. an thou please. This De is the Spaniard's : — mas seguro es las cosas duvidar . whose model in Augustus' day was Horace. Men win the future world with world they win without. shedding floods of honest tears. have passed away. must lord it over the a simple a Turricremata. the Pilgrim's doctrines upon the subject of conscience and repentance : To return will startle those : who do not follow his None more. is an oriental subtlety. is common to all races and to every age." But he is an Eastern. for right ideas But this vein of bigots brand as . he speaks the things that others With the author of think and hide. who. for train of thought Here. absurdity produced alias Torquemada. and when the anarchy of transition shall when "the of Brazil. none they live Doubt is Death: the most who most believe. " Supernatural Religion." interests of their But he is not intentionally irreverent. heretic lest the latter lose his immortal soul. . again. men of far higher strain. This means (if it mean anything). and Destruction ticism ." he means Strive to learn. caused his victims to be burnt I perceptive and reflective powers It — " . "Has the universal tradition this craving after Of all the safest ways of Life the safest way is " any base of fact ? the secrets and mysteries still to doubt. Faith. the present of the future. who deny divinely the divine.

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by laws and circumstances. the HAji. Here and in hand -tied by conditions.THE KAStDAH This again is his a8 modified fatalism. unjustifiably extended interpreting the non-human. He would not accept the boisterous mode of cutting the Gordian-knot proposed by the noble British Philister " we know we're " free and there's an end on it He prefers "The will is. Morally I differ from them: in nothing do the approaches of knowledge. grows from within or without.' fettered my ' ' I being duly blended • ' I object to be a self- . with many modern schools. touching and intersecting my neighbours at certain points. machine. holds Mind to be a word men. While in the womb I was an automaton and death will find me a mere machine. in truth. descended from a monad ascidian. as depending the physical theory of life. my five organs of sense (with their Shelley an 'interpenetration'). the with the We. I find myself Therefore in the pursuit of perfection as an individual Ues my highest. but a free agent responsible to himself. with the beings most resembling me. my individuality. of natural objects. Physically I am not identical in all points with other Whilst the is religionist assiures us that man not a mere toy of fate. I Hence he came into the the world without having applied for or nay. with work to do and duties to perform. working through cosmic secHe views the human tions of time. ideas to be to not so to the Sfifl. but nowhere corresponding. without my leave being asked or given. virtually says. or. But I cannot know Law is what or what is not fated to befall me. a especially to the Eastern. an atom subject in all things to of Storms called Life. Therefore not I. is however allan infinitesimal point. like the tree. . describing a special operation of matter the faculties generally to be manifestations . is a mere product of organization . " But with a tailless catarrhine anthropoid ape. Ergo. even of the Deity. more. the pipe of Further he would say. nowhere blending. having obtained permission . Every upon flesh. it without leave." He believes man to be a co-ordinate Lawgiver. result of the inter-action of human. the effect of the world. and indeed only duty." Let me here observe that to the Western mind " Law " postulates a free. Thus he would not object to relationship little — which most imports me and if the reasonable leave be refused to me. making which my voice had no part. or " a primal sufficient for myself. will not in my case be the same as movements in system and every of . which men I call the Divine. term of Nature's great progression . " dividual (qui nil habet am an a in- dividui). Thus I claim the right of creating or modifying for my own and private use. I feel. I know that Fate is. — but the Law. the system to be a certain little pulsation of a certain mass of animal pap the brain. circle corporeal fact and phenomenon which. living bodies being subject to the natural law governing the lifeless and the inorganic. is answerable for all 1 my actions. the Lawgiver. exactly resemble those of any other being. and who holds these organism and environment. never Lamarck's. I take . the central nervous idea. if you please. of life.

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absolute. exceptions fixed and immutable. . moreover. versus arbitrary will. la applied to actions that will be done. 8 . guishes between the working of fate under a personal God. is my taking bom to measures. man. So Buddhism declares that existence in implies effort. A hundred generations of divines have never been able to ree the riddle a million . not because the murder was done by him. of woe and : Thus Dante and (Inf. why kill events subject. Prescient. pain and sorrow and. vi. itself . others do. Conscience may be a •' fear which is the shadow of shadow of graphical " justice love. Mankind. Omniscient.THE KAS Id AH less 29 a Creature. But it disappears when we convert the Person into Law. not to deeds that have been done. the belief in fixed Law. enjoy the most and suffer the most they have a capacity highest fine porcelain of : miserable. between the foreknowledge of a Creator. then. das rastlose Ursachenthier. the our family. the more it suffers. and the beggar is. but at present is man ? compelled by Fate to your unknown man." is is whose Almighty is perforce and as Omniscient. When. 106) which changes world. In the former case the contradiction the mass: the result will be an average. He is a tiger who has tasted blood and who should be shot. says. the Future has become the Past. moreover. it would palpable." be on the whole equally happy and As with repentance so with conscience. in order to prevent his being similarly used again. it " This ? well in theory how carry out For instance. even as pity is the for plunging river deep into the swift-flowing Though simply a geochronological accident. happy as the prince. The difficulty is insurmountable to the Theist Law. be the merest vanity for me to grieve or to repent over that which was decreed by universal will fail. and under the Reign of Sum up clay enjoys little and suffers the whole and distribute Law. or give over to be killed. to to certain would you kill. on the whole. but because the murderer father " between the penal code with its narrow forbiddal. practice. I am convinced that he was a tool in the hands of Fate. the higher the creature. The difference •' I do as Hdji Abdu replies. asks the objector. e cosl la doglienza. too. I am bound to take careful and the free-will of thought concerning the consequences of every word and deed. is direct. of black-whiteness We might as well talk and of white-blackness. The but the usual objection It that of man's . carefully distin- The common little. modifies the H&ji's opinions concerning the pursuit of happiness. organisms. Why.' which to me denotes an inverted moral sense. however. whether predestined or not. it with every age of the —tua scienza Che PiCk may deter men from seeking and vuol. and the broad commandment which is a guide rather than essential as that should not be allowed another chance of a task-master. The for rising to the empyrean of pleasure and pain. or a settled order of . murdering. but that will not prevent Thus. quanto '1 securing the prize of successful villany. But this incentive to beneficence must be senta cosa S piCi perfetta bene. The Hdjt.

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the complete man under the present state of things." which moderns define to be an " unscien- " we adopted. With large results so little rife. error. is the pri- lean towards the doctrine of Marc Aurelius. Though bearable seems hardly worth Hence no one believes in the existence of pomp of words. Yet his Eastern pessimism. the voice of humanity. because it produces moral and intellectual. one of the fnonstruosa opiitionum portenta mentioned by the XlXth General Council. who his Vatican. life. upon a basis of sorrow. His "eschatology. who omits to read the Conscience-law. " The unripe grape. a remedy. He cleaves to the ethical. this pain of birth. " The " physicians of the evil. in the assurance of Immortality. re-echoes the lines : that of the milliards of human beings who — This have inhabited Earth. worship of Nature. whatever and mythical explanation by the Fall of " nature. which man is bom it may be fierce as SO does man ." man must He does — essentiality fails to account for its char- and universality. assume its foundation to be and purpose to abate it by uprooting that Ignorance which bears and feeds it." ever is may differ from the Society-law. - how insufficient is the solution. cruel as the grave. alias the First Council of the is This guilty of negligence. which argues their He can only wail over the pre- would save her melancholy from degenerating into despair by doses of steadfast belief in the presence of God. is vague and shadowy. and in visions of Soul the final \dctory of good. generally. He may not the possibility of revolt." like that of the Sufis valence of error. proves a. but the revolt itself against conscience. deliberately intellectual. But he only accepts it with a obscures the light of Nature with sophistries. state of sadness. are told. certain divinity. own the In both cases error. possibility be bom. is succeeded by suffering which. and the verdict of mankind proclaim that all existence is a Life. ourselves and others. he would add that sin. a struggle which involves the idea of improving his condition ? The HAjt " Because such is the Law under answers.THE KAStDAH ever strive and struggle to change. which contrasts so sharply with the optimism of the West. the ripe and the dried : all things are changes not into nothing." the innate depravity of humait and the absolute perfection of Incarnations. This man. howit but into that which is not at present. but obey it with blind obedience. This doctrine acteristics famine. The Hdji rejects all popular may be its consequence. to rise : But the Pilgrim is dissatisfied with the idea that evil originates in the individual actions of free agents." Con- . limitation. comes in justice and bene- tific total and imaginary synonym for the sum of observed phenomena. not enter into the question whether life is worth living. not one should have been found invariably to choose Good. whether man should elect to That creatures endowed with the mere of liberty should not always But choose the Good appears natural. volence as a warning. and a chastisement. Literature. is built Adam. not becomes incapable of discerning truths. Were H4ji Abdu a mere Theologist. mary form of evil. That man.

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is the whole world simply " I. " La decouverte d*un seems to conciliate the two schools. faculties) agreement shows only a study insufficiently advanced that man cannot describe an atom." they reply that obviously there is a something else. is cannot account for the transformation of there anything outside of us and molecular motion into consciousness. quatrifeme etat de la " mati^re." of mankind. To the in Themselves. science. c'est la possibility pour le mat6rialiste de croire k la vie d'outre states. c'est la porte ouverte k Tinfini de ses transformations . c'est I'homme invisible et impalpable de m^me tiel. and vice versd. sans renoncer au substratum materiel qu'il croit n6cessaire au maintien de I'individualite. perty of matter when certain conditions are present that Hyle (vXrj) or Matter may be provisionally defined as "phenomena . the solid. and. after his eye (idein)." " the " Hylotheist . direct or indirect. and the not find names He would be a contradiction of terms. Nature of Things question. whilst its c'estlemondedes esprits entrant sans absurdity dans la domaine des hypotheses scientifiques . of . draws a hard. possible sans cesser d'fitre substan- with a substructure of their own. dark and degraded borrowing from a school why the former must call himself . tombe. called sensation. and. that they cannot say what matter is. controls. not a thing a convenient word denoting the sense of personality. as a . in opposition to the spiritualist. the double aspect. subject to the action. that Berkeley and his school have proved physical action which corresponds with our sensations ? that is to say. and that this something else produces the brain-disturbance which is the existence of spirit while denying that of matter." says a Reviewer. the discusses the It transfigured realism. because he is still an infant in . regards It with many modems. dry line between Spirit Europe and Socrates own Almighty Power. with bringing down Heaven to the market-place- Matter: Asia does not. Instinct orders us to The Materialists reply that the want of do something. a fourth condition. the latter after his Thus the H4ji twits breath (spiritus)? them with affixing their own limitations a distinction far more marked in the to their in the West than East." To casuistical common sense idealist Berkeley they prefer the They ask the spirituaUst why they canfor themselves without " " With Hdji Abdfl the for that soul is not material. lastly. by the dis- covery of Radiant Matter. Among us the Idealist objects to the Materialists that the latter cannot agree upon fundamental points that they canthat they not define what is an atom .THE KASlDAH sequently 31 he holds to the "dark and degrading doctrines of the Materialist. yet there is no reason why his mature manhood should not pass through error and incapacity to truth and knowledge that consciousness becomes a pro. state of things. Modern Science. monistic theory. the liquid properties present themselves in three and the gaseous. Reason (the balance of directs and the strongest motive . transcendental and eternal. to reject crude idealism Modern thought tends more and more and to support the . as said. of the five senses.

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his ideal is of the highest: his praise is reserved for : Homo damnatus est in humatus horto. because it '* unfits men for the business agree upon the subject Origan advocated the pre-existence of men's souls. the mass of the nation. or. most hard to be a man. you so phrase to more or that it the mind. protest emphatically against the mainstay of the western creeds. the Watchmaker of the West. many of the Buddhist and even the Brahman Schools preach NirwAna (comparative non-existence) and Parinirw&na (absolute nothingness). But the brain-action it. a reflection of the light of egotism : still it is imply a different system of convictions. the most potent realities of of originality.000. by fixing their speculations on an unknown world.THE KAStDAH individual identity. but the very The Eternal Gardener : so the old inscription saying : — / locatus est in root itself (which is false). 200.000 of Chinese Confucians. He finds it in the funereal books of ancient Egypt. perhaps. the great Turaall Eastern and the deliberately ignored by the author or authors. and we have lately heard of the Aryan Soul-land. They protest against the idea of annihilation. in all ages. the Vedas. Moreover. cannot deny that the next world or. races and is faiths. of the present and lacks a single particular savouring It is in fact a mere conand the continuation is "not reasoning faculties. tinuation. . The Anglo-Euro- flower not only depend upon a root for development (which is true). if a copy. est in —Lives Lived in obedience to the inner law Which cannot alter. of which part still buted to Moses. They revolt at the notion of eternal parting and the Pilgrim's sole consolation self-cultivation. finally.^ the Potter of the East. supposing them to have been all created at one time and successively embodied. In the is Hebrew attri- Pentateuch." And even its votaries. forth. Yet the dogma of a future life is by no means catholic I volence " self-love" is to make the fruit or and universal. They seem to demand a future even a state of rewards and punishments from the Maker of the world. renatus est in . Asia. proven." It is Their loud affirmative voice contrasts strongly with the titubant accents of the life. is intellect. to call beneIt requires a different name : from parents. whence probably it passed to the Zendavesta and On the other hand. nian family. The early Christians could not ." which could hardly belong to the brutal savages of the Stone Age. and in the pleasures affections. 32 In its ghostly signifi- cation he discovers an artificial dogma pean race apparently cannot exist without *' it. in of the This sympathy may be an so transferred as to indirect self-love. kinsmen and friends. rather. life. actually occupying has ever ignored it. nor can we afford to ignore the sentiments. is not confined the less idealized. the Ortolano Eterno. And. it is it is unknown. the affections which are. Others make Spirit bom with the hour of birth and so : and duty of life.

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(St. within my aspects under which Life appeared to the wise and foolish teachers of humanity. near Meccah.Schiller. Ingll who (Evangel). a maid whose eyes are Intensely white where they should be white. The Divorced old barren Reason from my bed took the daughter of the Vine to spouse. Fitzgerald's translation. and of the dangers that surround traveUing " wold-where-none-saveHe (Allah) -can-dwell " is a great and terrible wilderness (Dasht-i-ld-siwd Hu). It is accomfirst faint or SMI-ism.Anglo. 60. brushes of white radiating from below the Eastern horizon. evi- sorrow numbs my thought. almost imperceptible except by the increase of cold. upon the highway of original also Separation . are quoted beginning with Shab-i-tdrik o Hflr is the plural of bim-i-mauj. whose well-known lines on the ground the first-quoted sentence. and black elsewhere: hence " Houries. &c." &c. son of Anacyndaraxes. Moslem And physiologists suppose to be the early prayer offered by Nature to the First Cause. As dies across yon thin blue line the tinkling The chill of I dently intended the allusion.THE KASlDAH 33 NOTE A FEW self." Follows Uraar-iour silly Khayydm. with what a brave carouse I made a second marriage in my house. First nought but God). the full Ahwar al-Ayn. verses alluded to are : — panied by the morning-breath fDfl»w-»-SM&A^. or wolf-gleam. The first section ends with a sore lament that the " meetings of this world take place " Hymn of Life. : here irai^c may mean sport but the context . (Dutn-i-Gurg). . Mr. the XvKavyes. the Zodiacal dawn-light. Umar was hated and feared because he The spoke boldly when his brethren the S6f is A third quotation dealt in innuendoes. which the Caravan reaches after passing through Al-Madinah. His blood traced comes Hafiz. even as the Sflfls (Gnostics) The spiritualized Moslem Puritanism. Ahwar. in Our HAjl begins with a mise-en-scine and takes leave of the Caravan setting out " He sees the " Wolfs tail for Meccah. my friends. Halldj (the Cotton-Cleaner) thinks Mansur alwas stoned for crudely uttering the Pantheistic dogma God). the current of air. II words concerning the Kasidah it. and in the wilds. mehear the passing knell. The next section quotes the various Ana 'I Hakk (I am the Truth." despite the vulgariti commonplace and the navranU School. which You know.. the Diluculum.) *' Ghul-i-BiyAb&n (Desert -Demon) is evidently the personification of man's fears Here Wine " is used in its mystic sense of entranced Love for the Soul of Souls.«. and the has : — words of IsA (Jesus) is weU-read in the for the author. there is a quotation from danapalus. •' SarLastly.American The same has been done . which characto the terize the pseudo. has been trained into a likeness of the '* Allah's Holy Hill is Arafdt. who spiritualized Tasawwuf. of the Camel-bell. wa laysa fi-jubbati iV Allah (and coat is •'.

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Cneph moulds clay. ." body. which. and incapable of standing. into two halves. Azal (beginninglessness) and Abad (endlessness) both being mere . Erthe of Erth hath gete a dignite of nouzt. :— the everlasting. with muscles and blood for cement. The waste of agony is Buddhism. or Schopenhauerism pure and simple. no God Here : he at one with modern thought — " En . probably it bears the Badawi's corpse to Eiulpides of the " to live is to die." &c.. " Eternal " {^viternus. where he will lie Hdji Abdfl borrows the Hindu idea " It is a mansion. how abject. &c.«. age-long. underlies all grief Luther live." The dromedary was chosen " The " and the arcanum of said. augtist." Potter began with the ancient " Egyptians. with bones for its beams and rafters with nerves and tendons for cords among How How his kith and kin. — The end how of this how rich . how wonderful is Man . ." called a Zdhiri (outsider). opposed to the Sfifi. (i) (2) " " thought.THE KASiDAH determines the 34 (at Philae) The ZAhid letter is kind of sport intended.Maker" is the old Roman sceptic's Homo fecit is Erthe out of Erthe is wondirli wrouzt. with skin for its outer covering. ** and gives the spirit of life to the nostrils of of who is believes in the Law. but loaded with impurities a mansion infested by age and sorrow the seat of malady harassed with pains . the habitual. in popular parthe exempt from duration and ." suggests Ossian. As regards the nities. : — ." life." find him next in Jeremiah's " Arise and go down unto the Potter's house. (xviii. "Omniscience. Till old haunted with the quality of darkness (TamaThe guna). " Earth on Earth " I have moulded upon (a. Sitting as a potter at the To something experience doth attain of prophetic strain. the literal believer in the wheel. ! complicate. " Seint Ysidre " 1440) 's well-known rhymes lance (3) . As with because as Death's vehicle by the Arabs. the a B&tini. yet a few years and the blast of the desert comes. the negation of Time. and the latter by whom the fictile the Vedas. Erthe upon Erthe hath sett all his thouzt How that Erthe upon Erthe may be his brouzt. filled with no sweet perfume. the potter power over the clay ? No wonder that the first Hand who moulded the " man-mud is a lieu commun in Eastern words. one long wail over the contradictions. " Hath not and in Romans lastly (ix. '* says Menu. . the Being vase is formed . its spirit : hence the former Hence the Osiris." Then we meet him in " Genesitic breath. by applying it to three distinct ideas. clay out of which it is fabricated. to die is to the distant burial-ground. all exist- The Camel-rider. an insider." Persian and Arab metaphysicians split Eternity. Deos.d. passes to the results of his long and anxious thoughts I have purposely twisted his exordium into an echo : The HAjt now of Milton . the infinite sorrowfulness of ence. Moses is quoted because he ignored future rewards and " two Eterpunishments. : human section reminds us of poor. is Pot and as He boldly man has is declares that there created his Creator. the dark next section end. life-long) as loosely. We 20). 2). which embraces all duration. the mysteries. gatherings of letters with a subIn English we use jective significance.

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became the "twice Luther. fable for fact. Hence . je les dmes aimamtes ." the speaks '•Ancient Tavemer. rules the les m6chants le font m6chant : les d6vots The Epicurean idea China of the present day. having tions I'homme. and *' Throneless Confucius. " heartless. et douces n'y croient gufere et I'un des 6tonnements dont ne reviens pas est de voir le bon F6n61on en parler dans son T616maque comme s'il y croyoit tout de bon mais j'espfere qu'il : car enfin quelque v6ridique soit." " the " Patron of the Mughdn or Magians . whom the Catholic Church converted to Saint Aristotle was as great a but the quasi- subverter as Alexander. who ruled the world till the end of the thirteenth mystery of the "cruelty of things. the very constitution of man.'* depicts himself in his gods. finally Here I have excised two stanzas. mentoit alors He professes a vague Agnosand attributes popular faith to the " that Timor fecit Deos." ticism. refused to recognize Ishwara (the deity). first is : found the vision of man's unhappiness. ne voient que I'enfer. Perfection. — irrespective of his actions." 1. so overpowering that he concluded the Supreme Will to be malevolent." With them God is " a Being without Parts (personality) or Passions. and was abolished by Galileo and Newton. and with which every system began. the child of fear the Naiurgott. that the popular idea of a ntwtcn is that of a magnified and non-natural man. Belief became moralized only when the conscience of the community. as the " Drawer of the Wine. allowed and approved of actions distinctly immoral. The century. superlatif. the arrogant. meaning. the deity of all ancient peoples. " is That " Nature's Common Course in subject to various interpretation. cowardly. and with it of the individual items. system for science vex the thought Life's one great lesson you despise to know — that all wc know is nought. easily proved. often diabolical. Theories for truths. And let us note that the latter is deliberately denied " by the Thirty-nine Articles. Rousseau. on account of the prophetical Stagyrite of the Dark Ages." says Schiller. Josaphat. more powerful than all kings. " God is great. execrable" of Martin who at the humblest Buddha in the world distance represents of Western thought. dont le positif est its — applied to the Sufi as opposed to His "idols" are the eidola the Zdhid. and ignorance" all titles golden age. may be He then quotes his authorities. il faut bien mentir quelquefois qu'on " Man quand on est 6vdque." says CarlVogt. fact monde." denied . but he lives too far off. " " les bons le font bon Confessions. began aspiring to " Dieu est le He now (Carl Vogt). J." the "Old Magus. Miss Cobbe's model pessimist." Schopenhauer. 6) : : 35 a personal deity. every religion being." and therefore appropriately called fabula. and this is the general haineux et bilieux. Buddha. parce qu'ils voudraient damner tout le language of man in the Turanian East. " their foundaof (illusions) Bacon. Hdjt Abda evidently holds that idolatry begins with a personal deity. without exception." king." say the Turanian SantAls in Aryan India.THE KAS Id AH g6n6ral les croyants font le Dieu comme ils sont eux-mfimes." (says J.

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and II." when he selves as shall be as superior to our present He we are to the Cave-man of past (endless Time) of the Guebres. beginning. Who can measure man's work says Berosus (Josephus. has ever produced an idea not conceived within his brain by the sole all the Noumena. with the contraries and ex- physics. at the same time. existed firom all eternity . non-human. an abstraction in India. Ant." viz. bad metaphysic." or had heard of the Yankee lady. " ridicules the But the Poet i. that we cannot are. canst thou. the negation of ourselves and con- sequently a non-existence. So the positive-negative " infinite " is not the complement of "finite. ending. apostle or sage. and an ." The complementary entity of Pilgrim ends with the favourite S<if 1 tenet that the five (six ?) senses are the doors of of confined to phenomena. without He is not the only one who so regards "bothering Time and Space. in which both terms How Phenomen pretend the Noumete and span? Say which were easier probed and proved. or can be a conceived. Athena's noblest son. is a fair specimen of the "dismal science" meta- for something." which deforms the system of Comte. and that is man God the racial expression a pedagogue on the Nile. to ! menon press a something. know what they " cannot " ? and.e. He notices the . Ak4rana-Zam&n and the Hormuzd and Ahriman. it simply means that there are. and the other rich — ourselves and not-our{e. The next is : — and sublime. whose causes are the inherent powers of nature. and that it has Essence and substance. 7. things in themselves {i. that the idea arises from denying form to any figure. that Science Infinite. § 2. Most Easterns confuse the contradictories. sequence. {e. the operation of these vulgar material agents. of the "infinitely small... These be the toys of manhood's mind. Evidently he is neither spiritualist nor idealist." It is is but its negation. time ? working dual. unrelated to thought) that we know them to .e.g.9i § 2) was " skilful in the celestrial science. Another omitted stanza reads : — not-rich = poor). in which one term stands for nothing selves)." definition A the intervention of a deity. With all its pretensions. He then proceeds to show that " depicts himself in his God.THE KASlDAH This is 36 in fact :— The " Chain of Universe " alludes to the Well didst thou say. and that no form man. consisting of intellectual as well as of natural principles. But who dares say astrologer in Chaldaea ." from ourselves. " exist . who could " differentiate between the Finite and the a common-place of the age. incarnation of the deity. I. The Western man derides " not-horse " the the process by making " horse. space and time." the not- late of the " infinitely great. in the West as well as the East. intellectual as well as physical." Absolute Being or mortal man? One would think that he had read Kant on the " Knowable and the Unknowable.. This " residuum of is the scholastic realism. Jain idea that the whole.. cause. and cannot reach human knowledge. where Abraham. refusing magnitude to any figure. The most we know is nothing can be known. prophet. the things themselves..g. at once ridiculous been subject to endless revolutions.

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" man. for culture and Jews. Khizr is the Elijah — who of right. " like pantaloon He holds to Fortune. the Past). is wrong. or Present). the religion of humanity. looks have adopted a very different Unitarianism Theology. impostors and moneygraspers. He represents the BStini. Nor is he any lover of Islamism. for art. are evidently quoted from Firdausi's famous lines beginning Arab-ri be-j&i rastd'est k&r. is life and Safi. —Who rob Gewinner) " of stress and Science with its one Energy. has its The Hdji broadly asserts that there is no Good and no Evil in the absolute sense as man has made them.ooo. like Professor Tyndall. of the Deity a Khw&n-i-yaghm4 (or tray of He plunder) as the Persians phrase it. have and. an ostrich in a minister. that annually devours . with its one Creator Pantheism with its " one Spirit's plastic . a passion the Z&hid. of Fate were The Scandinavian Spinners Urd (the Was. Here he is one with Pope : — its ascetic Hebraism and hedonism. by Wilhelm shows how the furiously English nation ought to treat that set There is nothing more enigmatical to the Moslem mind than Christian Trinitarianism : all expression may offend readers. The Hij! is severe upon those who make and which. Hence the mention of Z&l and his son Rustam of Cyrus and of the Jdmi-Jashid. We upon the shepherds as men. beauties. The intel- latter. in erring nature's spite truth is clear —^whatever is. " So Schopenhauer (Leben. which may be translated either . is right. : pugnacity and cruelty. . the puzzled Milman. the beautiful creations He — of Greek fancy which.THE KASlDAH brands the 37 God of the Hebrews Mdth has heard of or green lizard. Diderot. defined as predominant or exclusive care for the practice The former Unfortunately the converse is just as true whatever is. while Musi (Moses) is . although it hypocrites. been poetry and science. and a goose in a chief clerk. He in derides the appropriated by the Freewill of Guebre kings and heroes. represented by Semitic Arab influence. he detects a prelate. is represented in Islamism by the fondly and impiously-cherished memory of the old ligence. invented by the for and light. the Zdhiri and the strange adventures of the twain. included Theology in Physics." other objec- tions they can get over. bards and sages. Evvofiias rt Ka\ Undent a8tX<f>^ Kal Upo/xa diia^dvydrqp^ Chance. and . . the sheep themselves to clothe. it is. He is hard upon Christianity and its "trinal God": I have not softened his . : extremes. contemptuous expressions about the diet of camel's milk and the meat of the SusmAr. Moslems. like Christianity. which. showed the world within its rim and hence it was called Jdmgrail (cup) or mirror . Kor&nic and Hadisic. with the world of thought moving between these two Hellenic And One spite of pride. a pig in a priest. Forethought. seemed to consider all matter everywhere alive. the Tvxfj of Alcman. not this. and the daughter of which — The i-Jah&n-num& (universe-exposing). &c. not attributing a moral nature to the deity. Verdandi (the Becoming. (C«* = a riddle).f3. the sister of Order and Trust.5oo. the clergy. a satyr in a president.

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or day. Wisdom. the stream of inspiration falling upon a bard. the good-god. Hormuzd. or given in the affections man has and intuitions. Wisdom so travellers have observed that the moral is and Power. proceeded the 365 degrees of All were subject to a Prince of Angels. or Future. ruled alone then Ahriman. which is of the Pole. spiritual Thus he answers the modem philosopher whose soul was overwhelmed by the marvel and the awe of two things. Others represent the first Cause to have produced an Mon or Pure Intelligence . the last step in mental progress. he cites the ages when the Old Red Sandstone bred gigantic cannibal fishes when the Oolites produced the mighty reptile tyrants of air. and so forth till the Tliis was material enough to affect which thereby assumed a spiritual Hyle. unchanging A modem English writer says : name. the working of the moral region. the bad-god.) to Plato. or the . bined in the Scheme of Creation. a wave influx. each of 3. . or trunk). from Mushtari. whereas the Reflectives and the Sentiments. Finally he alludes to of active volcanoes. the Egypto-Christian. "the starry heaven above and the moral law within. or the planet Jupiter. that nearly all truth is tem- gained the day. who offer a cup of milk with one hand and stab with the other. called Abraxas. first. He translates literally the Indian word Hdthi (an elephant). made the Creator evolve seven iEons or Pteromata (fulnesses). and the . which is universal . His Moors are the savage Dankali and other negroid tribes. ^the present. ^ons. carnage. period. the happy mixed with miserable tinged with What is Truth ? And he answers himself. when they perceive truly. from two of whom. through the scene of cruelty.THE KAStDAH Skuld (the To-b«. Ahriman has heterodoxies which are rapidly becoming orthodoxies. had four. in the third both ruled equally . inquiry do ment. the shifting and the spectacle to be seen asks the old. Heaven." " I have long been convinced by the exof my life. And the world of waters is still a hideous the Worlds by the Logos (the Hebrew Dabar) or Creative Word. now current. merely temporary. of " Truth hath not an China. and the Welsh Awen. The Hiji again — happiness. Against the popular idea that peramental to us." and that discussion and more than feed temperaOur poet seems to mean that the little Perceptions. began to work subserviently . Basilides. the age the first a second. the animal with the Hdth (hand. as a pioneer of various perience after the fashion of the wise Emperor and in the last. caused the misery of this world. an age. and chronological accident. who was himself under guidance of the chief Movx. : He denies the three ages of the Buddhists the wholly happy misery. hence the Latin avum. and when the monsters Eocene and Miocene periods shook convey objective truth." He makes the latter sense a development and of the gregarious and social instincts . The Zoroastrians In the . lit. 38 He alludes who made the Demiurges create the ground with their ponderous tread. of the and sea. Thus the two incompatibles com- tenth.000 years. form. old question. and destruction. earth. He declares Conscience to be a geographical These Kuavt% of the Mystics were emanations from Atwv. the present.

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inconceptible." He justly —reasoned Of providence. rejecting materialism. a negative in chief. inconceivable. a nothing. a unity. progress. Our word This The not contrary to Genesitic legend. Here he appears the mean that a false proposition is as real a •* Faith proposition as one that is true. "savage ghost" which Dr. sions of language either the names of Apostles. will and foreknowledge absolute. in wind or breath." . the Prima Materies. says the HdjJ. man as the one dies. or the names of things whose idea is confused a definite molecular change in the convolu- and ill-defined. are mere sounds. can use only material lanThese. universal. as eternal. represents a distinct fact . ignorance refuses and Confucians. foreknowledge. visible." a step guage. which is a fact . however. falls 39 befalls beasts. which. The idea is Bacon's " idola the twofold fori. Hebrew Ruach and Arabic Ruh. Fixed fate. vidual. derides the teaching of the •• First Council " of the Vatican (cap. percipient Ego.THE KAStDAH middle lobe of the phrenologists. the substance distinct from the sum of its physical and chemical properties. things that have no existence in fact. an entity. M&trd exists only in . v. modem spiritualism which. But the modern soul. not assert " Verba gignunt verba. iii. little children listening to the voice of " Prince of the Peter. it usual with Eastern songsters. while another holds wealth to be an go unto one place" (Eccles." By this term Moslems denote Jews and Christians who have a recognized revelation. Johnson defined " kind of to be a shadowy being. Their later schools are " For that which beeven more explicit : modern language. moves mountains" and "Manet immota fides" evidently quotations. evidently holds to the doctrine of With him protoplasm is the Yliastron. signifies properly the invisible tjrpe of visible matter. a string of negations. it to Guebres. according to their lights. immovable Hence and unalterable. Hindus. . while their . free will. supplies only subjective truth. simply (mdtrd). who delight to is invisible permanent. is . high fate. He not a thing a concensus of faculties whereof our frames are but the phenomena. Opes irritanunta malorum. Thus to one man the axiom. is thus described in the incentive for good.)." who is the omnium molestissima. the outward and life. all personal and indi- so does the other ." Mantik (logic). illu- are St. now is matter is derived from the Sanskrit ITTTT perverted to signify visible sign of mean soul or spirit. at most a state of things. H&j! AbdQ hi cites Plato and Aristotle. they have all one death . the Sufi considers it a fancy. tion of grey pulp. Evidently both are Mahdbhdrat: "It is indiit right. Thus. In opposition to the orthodox Mohamsoul his medan tenets which make Man's remarks that it arose (perhaps) in and was not invented by the Egypt "People of the Book. opposed to body. " all the faithful are He He would further. where the Dialoguists. 19)." but "Verba gignunt res." certain He modem glances at the fancy of " devotion is physicists." He notices with con- He derives the Soul-idea from the tumely the riddle of which Milton speaks 80 glibly.

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Hence Diderot . heard of modern biology. lives by the side of the telescope and Misery are equally distributed among men and beasts much the . The " Hdjl. Orohippus. that Happiness and He marionettes. its no want of a Heaven or a Hell. but when we are in bell And where hell is there must we ever be. As man is of recent declares. or to attempt belief in. which. Therefore we are not bound to believe. in lieu of raising man. omitted distichs says — birth. Protohippus. may And again we have the half- truth :— That the mark of rank in nature Is capacity for pain. to be short. which holds living beings. Hdji Abdii then proceeds to show that latter implies Faith is an accident of : There are things which human Reason or Instinct matured. The an equal capacity for and thus the balance is kept. that is is heresy. mental) being is and. I which Reason. is And this is the jelly-speck. And All places shall every creature shall be purified. diametrically opposed " Do not appeal to In a manner of dialogue he introduces the various races each fighting to establish its own the belief. MesoProf. . therefore. the microscope. elsewhere denounces that all evil compound ignorance. origin. be hell which are not heaven. He is scoffs at For what want are pure? there of a Hell when all the popular idea that like man the great central figure round which all things gyrate Buddhist enlarges upon the ancient theory. pleasure." holds comes from error and that all knowledge has been developed by overthrowing error. in its undeveloped state. And. His Chain of 40 with the Patriarchs of Hebrew He holds Being" hippus. sufficient for Holy Writ. an infinite sin. reminds us of Huxley's Pedigree of the Horse.Hindus. who retorts that he is of Mlenchha. and is not recognizable by the " action of the five senses. the anthropocentric era of Draper. who . the man of commonplace . some enjoy much and sufier others the reverse. Do not appeal to Holy Writ that not appeal to Reason. degrade. mixed or impure. in fact." lives and dies like a things revolved round nothing.THE KASlDAH thought. Hell hath no limits. With far more contradiction the Western poet sings : — quarter-million species of animal and vegetable. nor is circumscribed In one self-place. The Frank (Christian) abuses History private judgment. Pleio- He has evidently hippus. Hindu. moderate passion brute. an unity of so-called " mental faculties" as well as of bodily structure. who . One of his any thing to Race makes religion. A finite God. The same is . to be modifications of one great fundaprogressive mental unity. so before his birth all " Sober passions produce only . and Equus. says. strange to say. the ordinary channel of human thought. cannot master. to is contrary or contradictory Here he that is is Rome. . but Reason is a Law to itself. blood. and continue to do so after his death. when all this world dissolves. Do rationalism. or Hylozoism. and may end at an early epoch of the macrocosm. a term all applied to non. that there Meiohippus. that the present life is allan intellectual (not a senti. true but aye upon the the Maker acts the made. He ends this section with a great truth.

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was one of Shakespeare says in his noble sonnet — as the forty-two deadly sins of the Ancient " Thou shalt not consume thy Egyptians. and that 1 The best of places for (the generous) youth Gehenna : Gehenna. that Hence the universal man it retrospection. "They not only said that 3 = 1. the Hiji holds man was bom good.e.e. the II . and yet was not divided black divisible.. who naturally has the last word.THE KASIDAH done by Nazarene and Mohammedan. Jahim. in the Roman and Greek Churches. that a thing is). ! curious arithmetical combination had been had been it was divided. And the section ends with Pope's : — — He can't be wrong whose life is in the right. in these morbid days of weak introspection and ( ' ' And Death once then! dead. xxx) Umar-i-Kha3ryfim — = 3: they professed to explain how that What. So an Englishman writes of the early Fathers. by the Confucian." he refers to the old Scholastic difference as pieces is a view common Easterns. and whoever did not believe it would be damned. His idea of wisdom is amongst men of once more Pope's And all our knowledge : — is ourselves to know. being the Bery place And the second saying." The Arab quotation runs in the original : quetry of the beloved one. is who believes in nothing." the divinae particula aurse. : Regret. When he sings " Abjure the Why and seek the How. shall (Essay IV. without asking whither hurried hence Oh many a cup of this forbidden wine Must drown the memories of that insolence. "tormented by the things We divine. as opposed to Demonstratio quia The " great Man " (i. The Gustdki : of Fate is the expression of (St. The image of Destiny play- the sturdy old Khemites. and by the Sflf i. Sufistically. Indivisible : The . the Demonsfratio propter quid (why is a thing?). repentance. makes many Moslems conclude that Christians believe not in three but in five persons. i. heart. there were not two colours but one colour . the negative justification of the soul or ghost Alteste Texte des Todtenbuchs") have borrowed competitive examination from the Chinese. and yet it was indivisible was white. the word means "the co- ." cleaves to the comforting doctrine of innate sinfulness. Al.) end with becoming deathless. The association of the Virgin Mary and Saint Joseph with the Trinity. while the Lepsius . alias of eternal punishment." says the Ritual of the Dead. CONCLUSION Here ing with the Hdji ends his practical study of mankind. and. 398. we might learn wisdom from to gain by should do good in order here or hereafter. Christian. 41 Mahdni V il- Ahsanu 'I- Fatd 'l-yahannamu." — is equally con- demned by the (insolence) Koranist. there's no more dying that Like the great Pagans. without asking hither hurried whence ? And. tenet. and white was black and yet brought about.ndr wa Id 'l-'Ar—'' Fire (of Hell) rather than Shame.

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dying annihilation. mar mar gayi Illusion dies. and its have omitted. As lated verbatim in Mayi mare. sundry stanzas. a familiar European turn has been given to many sentiments which were judged too Oriental. 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 generals. done in the countless state. the sartr. reminds us of the Pulambal (Lamentations) of the Anti- The text . unobtrusive rhyme of the original. na man mare. is partial extinction in the by being merged Supreme. " Pathira-Giriydr.'* : The allusion to M4yd is from Dds Kabir mind dies not though dead — fact. and to fringe it with the rough. over the fallen flower. my share of the work. I have said.THE KASlDAH well 42 "enlightened selfishness. and I have changed the order of others. gives birth to a new being. On I has been considerable. good and evil. the metre adopted by Hdji Abdfi was the and Bahr Tawil (long verse). valeque ! NirwSnfi. not to be . Vive. the embodiment oi karma (deeds). &c. The Rule of Law Here ends the whole it ages of transmigration. Act and get compound interest in a future confounded with Pari-nirwin4 or absolute In the former also. has nowhere been trans- Brahminical writer." that says. as has been seen. The wail . emancipates man the gaps left exceptions are by his ignorance. I thought it advis- gone the flesh.. able to preserve that peculiarity.

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BURTON ^0^-.s-olUI i^UO .THE KASI- DAH SirR»F.

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