Masnavi 3.7

Story VII. (continued). The Man in the time of the Prophet David who prayed to be fed without having to work for his food (p. 241).

After the petitioner had slain and eaten the cow, the owner of the cow came up and accused him of theft, and seizing him by the collar, dragged him before the judgment-seat of the prophet David. When he had stated his case, David ordered the accused to make restitution, telling him that he must not break the law. At this order the accused redoubled his cries, telling David that he was siding with an oppressor. David was staggered at the man’s assurance, and finally resolved to take further time for consideration before deciding the case. After private meditation he re-versed his former sentence, and directed the plaintiff to relinquish his claim. On the plaintiff refusing to do this, and stoutly protesting against David’s injustice, David further ordered that all the plaintiff’s goods should be given to the accused. The reason for this decision was, that David discovered the plaintiff had formerly slain the grandfather of the accused, and stolen all his goods. David then led all the Mussulmans to a tree in the desert where the murder had been perpetrated, and there put the murderer to death.

The hands and feet of criminals letray their crimes even in this world (p. 244).

He of himself lifted the veil that hid his crime; Had he not done so, God would have kept it hidden. Criminals and sinners, even in the course of sinning, Themselves rend the coverings of their crimes. Their sins are veiled among the heart’s secrets, Yet the criminal himself exposes them to view, Saying, “Behold me wearing a pair of horns, A cow of hell in sight of all men.” Thus, even here, in the midst of thy sin, thy hand and foot Bear witness of the secrets of thy heart. Thy secret thought is as a governor who says to thee, “Tell forth thy convictions, withhold them not Especially in seasons of passion and angry talk It betrays thy secrets one by one. Thy secret sins and crimes govern hand and foot, Saying, “Disclose us to men, O hand and foot!” And since these witnesses take the bit in their mouths, Especially in times of passion and wrath and revenge, Therefore the same God who appointed this governor To blazon forth thy secret sins to the world Is also able to create many more governors To divulge thy secret sins on the day of judgment.

O man whose only handiwork is crime and sin, Thy secret sins are manifest; no divulging is needed. There is no need to proclaim thy sins, All men are cognisant of thy sin-burnt heart. Thy soul every moment casts up sparks of fire, Which say, “See me a man destined to the fire; I am a part of the fire, and go to join my whole; Not a light, so that I should join the Source of light.”

Comparison of lust to the murderer in the story

Kill thine own lust and give life to the world; It has killed its lord, reduce it to servitude. That claimant of the cow is thy lust; Beware! It has made itself lord and master. That slayer of the cow is thy reason; Go! Be not obdurate to the prayers of him that kills the cow. Reason is a poor captive, and ever cries to God For meat on its dish without labouring and toiling. On what depends its getting meat without toiling? On its killing the cow of the body, the source of evil. Lust says, “Why hast thou killed my cow?” It says, “Because lust’s cow is the form of the body.”’ Reason, the Lord’s child, has become a pauper, Lust, the murderer, has become a lord and chief. Know’st thou what is meat untoiled for? ’Tis the food of spirits and the aliment of the Prophet. But it is attainable only by slaying the cow; Treasure is gained by digging, O digger of treasure!