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Thy world of forms, the city of bodies, the place of created things, is long and broad and deep. Thou art the accomplisher of desires.
The eyes of purity saw thee by the lustre of thy substance. Dark and astounded is he who hath seen thee by the efforts of the Intellect.
Every prophet whom I send goeth forth to stablish religion, not to root it up.
Thou wilt be asked, By what dost thou know God? Say, By what descendeth on the heart. For could that be proved false, souls would be utterly helpless. There is in thy soul a certain knowledge, which, if thou display it to mankind, they will tremble like a branch agitated by a strong wind. Say unto mankind, Look not on the Selfexistent with this eye: ask for another eye.
The Nurakh sages ask, What use is there for a prophet in this world? A prophet is necessary on this account, that men are connected with each other in the concerns of life: therefore rules and laws are indispensable that all may act in concert: that there may be no injustice in giving, or taking, or partnership, but that the order of the world may endure. And it is necessary that these rules should proceed from Mezdam, that all men may obey them. For this high task a prophet must be raised up. How can we know that a prophet is really called to his office? By his knowing that which others do not know ; and by his giving you information regarding your own heart; and by his not being puzzled by any question that is asked ; and by this, that another cannot do what he doeth.
O Ferzinsar! son of Yasanajam : thee have I selected for prophecy. Revive the religion of the prophet of prophets, the great Abad ; and worship Hersesram (Saturn) in this sort, that he may lend thee his aid ;-I pray of thee, O Father ! Lord ! that thou ask by the splendor of thy soul from thy Father and Lord, thy prime Cause and Lover, and of all the free and blazing lights that possess intelligence, that they would ask of their Father and Lord, the most approved wish that can be asked of the Stablisher of all, to make me one of those who approach the band of
his lights and the secrets of his Essence, and to pour light on the Band of light and splendor, and to magnify them, and to purify them and us, while the world endureth, and to all eternity
MEZDAM THE FIRST CAUSE, SPEAKS TO THE WORSHIPPER.
My light is on thy countenance; my word is on thy tongue. Me thou seest, me thou hearest, me thou smellest, me thou tastest, me thou touchest. What thou say. est, that I say; and thy acts are my acts. And I speak by thy tongue, and thou speakest to me, though mortals imagine that thou speakest to them.
I am never out of thy heart, and I am contained in nothing but in thy heart. And I am nearer unto thee than thou art unto thyself. Thy soul reacheth me.
In the name of Mezdam. () Siamer! I will call thee aloft, and make thee my companion ; the lower world is not thy place. Many times daily thou escapest from thy body and comest unto me.
Now thou art not satisfied with coming unto me from time to time, and longest to abide continually nigh unto me; I too am not satisfied with thy absence. Although thou art with me, and I with thee, still thou desirest and I desire that thou shouldest be still more intimately with me. Therefore will I release thee from thy terrestrial body, and make thee sit in my company.
[The first time that I was called to the world above, the heavens and stars said unto me, O Sasan ! we have bound up our loins in the service of Yezdan, and never withdrawn from it, because he is worthy of praise; and we are filled with astonishment how mankind can wander so wide from the commands of God.]
Whatever is on earth is the resemblance and shadow of something that is in the sphere. While that resplendent thing remaineth in good condition, it is well also with its shadow. When that resplendent thing removeth far from its shadow, life removeth to a distance. Again, that
light is the shadow of something more resplendent than itself. And so on, up to Me, who am the Light of lights. Look therefore to Mezdam, who causeth the shadow to fall.
Purity is of two kinds, real and formal. The real consisteth in not binding the heart to evil; and the formal in cleansing away what appears evil to the view.
True self-knowledge is knowledge of God. Life is affected by two evils, Lust and Anger. Restrain them within the proper mean. Till man can attain this self-control, , he cannot become a celestial.
The perfect seeth unity in multiplicity, and multiplicity in unity.
The roads tending to God are more in number than the breathings of created beings.
The spider said, Wherein consisteth the superior excellence of man? The sage Simrash said, Men understand talismans, and charms, and magic arts, while animals do not. The spider answered, Animals exceed men in these respects; knowest thou not that crawling things and insects build triangular and square houses without wood or brick ? behold my work, how without loom, I weave fine cloth. Simrash replied, Man can write and express his thoughts on paper, which animals cannot. The spider said, Animals do not transfer the secrets of Mezdam from a living heart to a lifeless body. Simrash hung down his head from shame.
With what a still, untroubled air,
ABOU BEN ADHEM.
BY LEIGH HUNT.
Abou Ben Adhem, (may his tribe increase !)
THE SONG OF BIRDS IN SPRING.
They breathe the feeling of thy happy soul,
BY WILLIAM E. CHANNING.
My highway is unfeatured air,
I rest forever on my way,
My heart hath pulses like their own,
The forests and the mountains high,
Ye are so cheerful in your minds,
No leaf may fall, no pebble roll,