140 Notes on the oldest work on Sufism. [No. 2. 



lect, yet who go so far in taciturnity that you would take them for 

 idiots. They are aware that much evil arises from too free a use 

 of the tongue, but that if employed in prayers, it leads to eternal 

 happiness. 



On Vanity <&£&]. 



The vanity [of pious men] is of three kinds : wilful vanity, vanity 

 committed in ignorance (out of want of self-knowledge), and vanity , 

 which consists in the profession of the absence of vanity. The last i 

 description is the greatest vanity and the one most welcome to 

 the devil. 



Next follow two chapters on covetousness, which the author con- 

 siders as practical infidelity, and in praise of contentment with; 

 moderate and,, honestly acquired means. The words which he 

 addresses to the rich bear a close resemblance to the declamations 

 of the Pseudo-Enoch to be quoted lower down. He begins fali. U 



^ Uja lSxXJ\ U &L^/| Jjpj &ls^\ <Sx*oj X*UJ\ j&a] j &iSiJ\ 

 oJsjAj lAjJo*. OsXJ,} t> 5^ Lfr*-*° V^^l J* e ^\ ^° L^LP (^ J W"!^ Clsjc^ff 

 coj 'ijXk* kJJ^- &j$4 i£*| ^JJ ia^| j£\ OJfj j ^y.J oJ)ii| j igtl^C, 



O tool of disturbance, prisoner of fashion, imitator of the opinions 

 of others, and guest in this earth, you are not satisfied with what 

 it offers to you, but use violence ; nor are you as contented as the 

 wolf, but you tan the hide of your prey, you turn its bones in the* 

 lathe and spin its hair. Tour greatest happiness consists in making 

 your belly the tomb of dead beasts, &c. 



In these two chapters the author indulges to some extent in 

 that cynicism of which most oriental ascetics are guilty. But to 

 his justification it may be said that owing to the uncertain tenure 

 of property under an absolute government, it is not honest indus- 

 try which leads to wealth in the east. The only men who enjoy 

 a shortlived affluence are the oppressive official and the sordid 

 usurer, both of whom are equally detestable. Again for the same 

 reason, wealth is not employed in any enterprize of public utility, but 

 for display and to gratify sensuality. "We can therefore " hardly 

 be surprised if they show but little respect for what we call indus- 

 try. On the whole, it must be admitted that the ideas of the author 

 are as pure and elevated as those of Thomas a Kempis and far more 



