When any matter is a question of judgment, ‘Umer with Abū-Jahl’s in one predicament. ‘Umer gave up his judgment; rested on his soul. ’Bū-Jahl received this name through lack of self-control.[201] In sense and reason Abū-Jahl a master was; But as to soul, in ignorance he fell, alas! 135 Of sense and reason questions are cause and effect; But miracles and wonders show soul is a fact. Enlightenment of soul, whatever it may see. By quibbles of school logic cannot silenced be. We now return again our tale to take in hand, Though certainly we’ve never left it out of mind. In ignorance, our souls are in God’s prison chained. In wisdom, by God’s help, their liberty’s regained. In sleep, God’s lethargy it is in which we sink. Awake, we’re in God’s hands, whatever we may think. 140 In weeping, we are clouds from which His mercy flows. In laughter, we’re the flash with which His lightning glows. In anger, we’re reflections of the wrath of God. In amity, the mirrors of His favour’s nod. What are we in this world? All tortuous and bent. There is not one upright, straightforward, innocent. Cæsar’s ambassador no sooner ‘Umer heard, Than light broke on his heart; at which he stroked his beard. All questions and all answers from his mind went quite; All sense of right and wrong had vanished from his sight. 145 He’d found the source; what need, then, of the streams? To gather further wisdom, pondering on the means, He said: “‘Umer, pray tell me what’s the end and use Of shutting up that thing of light in darkness’ house? How can clear water be expected from black mud? Why then is the pure soul combined with flesh and blood?” He answered: “Most important question hast thou raised. A sense, a spirit, by the letter paraphrased. The free, the jocund spirit prisoner thou’st made; As though the mind, the air, could into letter fade. 150 Thou hast done this for explanation’s sake,—[202] Thou, who beyond the explanation place wouldst take. How should the man in whom the explanation’s gleamed, Not yet distinguish what’s to me so clearly beamed? Ten thousand explanations are there, each of which Is most momentous,--than ten thousand others, rich. With that, thy speech, now compoundly particular, A universal explanation were,--no bar. Thou art a partial,--seekest explanation still; Why set thyself, then, to deny th’ universal? 155 Unless thy speech contain some use, propound it not; And if it have, objection quit; give what thou’st got.