In reply to the objection that a God who creates evil must Himself be evil, Jalāluddīn, pursuing the analogy drawn from Art, remarks that ugliness in the picture is no evidence of ugliness in the painter. Again, without evil it would be impossible to win the proved virtue which is the reward of self-conquest. Bread must be broken before it can serve as food, and grapes will not yield wine till they are crushed. Many men are led through tribulation to happiness. As evil ebbs, good flows. Finally, much evil is only apparent. What seems a curse to one may be a blessing to another; nay, evil itself is turned to good for the righteous. Jalāluddīn will not admit that anything is absolutely bad. “Fools buy false coins because they are like the true. If in the world no genuine minted coin Were current, how would forgers pass the false? Falsehood were nothing unless truth were there, To make it specious. ’Tis the love of right Lures men to wrong. Let poison but be mixed With sugar, they will cram it into their mouths. Oh, cry not that all creeds are vain! Some scent Of truth they have, else they would not beguile. Say not, ‘How utterly fantastical!’ No fancy in the world is all untrue. Amongst the crowd of dervishes hides one, One true fakīr. Search well and thou wilt find!” Surely this is a noteworthy doctrine. Jalāluddīn died only a few years after the birth of Dante, but the Christian poet falls far below the level of charity and tolerance reached by his Moslem contemporary. How is it possible to discern the soul of goodness in things evil? By means of love, says Jalāluddīn, and the knowledge which love alone can give, according to the word of God in the holy Tradition: “My servant draws nigh unto Me, and I love him; and when I love him, I am his ear, so that he hears by Me, and his eye, so that he sees by Me, and his tongue, so that he speaks by Me, and his hand, so that he takes by Me.” Although it will be convenient to treat of mystical love in a separate chapter, the reader must not fancy that a new subject is opening before him. Gnosis and love are spiritually identical; they teach the same truths in different language. CHAPTER IV DIVINE LOVE