[205] The parrot is known by the title “Sugar-eating.” [206] A shade of an explanation to this very hazardous saying of the Sūfī Gnostics is found in Qur’ān xvi. 108: “Whoever denieth God after he hath believed, except him who shall be compelled against his will, and whose heart continueth steadfast in the faith, shall be severely chastised.” [207] The dervish orders call their peculiar cap a “mitre” or “crown” (_tāj_). [208] The “four rivers” of Paradise, of water, milk, wine, and honey. Qur’ān xlvii. 16. [209] Qur’ān iii. 31; and numerous other places. [210] This section purports to have been suggested by the following couplet from ‘Attār:— “O heedless child of lust, weep thou tears of blood. If a saint eat poison, honey-like ’tis food.” The original expression for “saint,” here, is: “a man of heart.” [211] Canonical “responsibility” falls on all of sane mind and adult age. [212] See note to dist. No. 33 of the present poem. [213] Qur’ān vii. 112, &c. [214] By a “_perfect man_” a saint is intended; as by “imperfect,” here and before, an ordinary mortal is depicted. [215] Qur’ān vii. 203; xlvi. 28. By “ear” and “tongue” a learner and a teacher are symbolised. [216] A hazardous assertion. See Anecdotes, Chap, iii., Nos. 2, 5, 7, &c. [217] A proverbial expression, like: “All’s well that ends well.“ [218] Qur’ān ii. 100. [219] Qur’ān xxiii. 112. [220] Also Qur’ān xxiii. 112. [221] The ”_pupil_“ of the eye; in Persian called ”_the manikin_;“ in Arabic, ”_the man_.“These both allude to the small image of ourselves seen reflected in the pupil. [222] This rhapsody is mystical, like the Song of Solomon. A “tongue” is a teacher, informant; a prophet; and, apparently, even God himself. [223] Qur’ān xc. 1-4. [224] “Other,” as opposed to self; also opposed to “we two” in the case of lovers; it is a term much used in Eastern poetry and philosophy. [225] The poet’s “_beloved_” appears, here, to be God. [226] Allusion appears to be made to Qur’ān xxi. 107. [227] This section is stated to be a gloss upon the following apostolic tradition: “Verily, Sa’d is really jealous; but I am more jealous than he, and God than I. Out of His jealousy hath He made all excesses sinful; whether of outer or of the inner man.” This Sa’d, son of ‘Ubāda, was a disciple of Muhammed, and the most munificent man in Madīna. He embraced the faith before the Hijra. See An-Nawāwī, p. 274, l. 5. [228] The “two worlds,” spiritual and material, future and present. [229] The poet’s “love,” is still God. This section purports to be an excursus on the following distich of the poet Sanā’ī, who died A.H. 576 (A.D. 1180):— “Why leavest thou thy guild, its rules or faith or sin? Why quittest thou thy mistress, be she plump or thin?” [230] Reflections on God’s unity, and the plurality of created being. [231] Qur’ān xix. 41, &c. [232] Anecdotes, Chap. vi. [233] “Life” and “coral,” in Persian “jān” and “merjān.”