the quarrel of Abel and Cain. A woman was the cause of the punishment inflicted on the two angels (Hárút and Márút); and down to the present day all mischiefs, worldly and religious have been caused by women. After God had preserved me for eleven years from the dangers of matrimony, it was my destiny to fall in love with the description of a woman whom I had never seen, and during a whole year my passion so absorbed me that my religion was near being ruined, until at last God in His bounty gave protection to my wretched heart and mercifully delivered me. In short, Ṣúfiism was founded on celibacy; the introduction of marriage brought about a change. There is no flame of lust that cannot be extinguished by strenuous effort, because, whatever vice proceeds from yourself, you possess the instrument that will remove it: another is not necessary for that purpose. Now the removal of lust may be effected by two things, one of which involves self-constraint (_takalluf_) while the other lies outside the sphere of human action and mortification. The former is hunger, the latter is an agitating fear or a true love, which is collected by the dispersion of (sensual) thoughts: a love which extends its empire over the different parts of the body and divests all the senses of their sensual quality. Aḥmad Ḥammádí of Sarakhs, who went to Transoxania and lived there, was a venerable man. On being asked whether he desired to marry, he answered: “No, because I am either absent from myself or present with myself: when I am absent, I have no consciousness of the two worlds; and when I am present, I keep my lower soul in such wise that when it gets a loaf of bread it thinks that it has got a thousand houris. It is a great thing to occupy the mind: let it be anxious about whatsoever you will.” Others, again, recommend that neither state (marriage or celibacy) should be regarded with predilection, in order that we may see what the decree of Divine providence will bring to light: if celibacy be our lot, we should strive to be chaste, and if marriage be our destiny, we should comply with the custom of the Apostle and strive to clear our hearts (of worldly anxieties). When God ordains celibacy unto a man, his celibacy should be like that of Joseph, who, although he was able to satisfy his desire for Zulaykhá, turned away from her and busied himself with subduing his passion and considering the vices of his lower soul at the moment when Zulaykhá was alone with him. And if God ordains marriage unto a man, his marriage should be like that of Abraham, who by reason of his absolute confidence in God put aside all care for his wife; and when Sarah became jealous he took Hagar and brought her to a barren valley and committed her to the care of God. Accordingly, a man is not ruined by marriage or by celibacy, but the mischief consists in asserting one’s will and in yielding to one’s desires. The married man ought to observe the following rules.