HOLY INSTRUCTIONS FROM THE PHOPHET

THE BREATH OF HEAVEN

1. Vaunt not thy body; because it was first formed; nor of thy brain, because therein thy soul resideth. Is not the master of the house more honorable than its walls?

2. The ground must be prepared before corn be planted; the potter must build his furnace before he can make his porcelain.

3. As the breath of Heaven sayeth unto the waters of the deep; "This way shall thy billows roll, and no other; thus high, and no higher shall they raise their fury"; so let thy spirit, 0 man, actuate and direct thy flesh; so let it repress its wilderness.

5. Thy body is as the globe of the earth; thy bones the pillars that sustain it on its basis.

6. As the ocean giveth rise to springs, whose waters return again into its bosom through the rivers; so runneth thy life from thy outwards, and so runneth it into its place again.

7. Do not both retain their course forever? Behold, the same Allah ordained them.

8. Is not thy nose the channel to perfumes, thy mouth the path to delicacies.

9. Are not thine eyes the sentinels that watch for thee? Yet how often are they unable to distinguish truth from error?

10. Keep thy soul in moderation; teach thy spirit to be attentive to its good; so shall these its ministers be always to thee conveyances of truth.

11. Thine hand, is it not a miracle? Is there in the creation aught like unto it? Wherefore was it given thee, but that thou mightest stretch it out to the assistance of thy brother?

12. Why of all things living are thou alone made capable of blushing? The world shall read thy shame upon thy face; therefore do nothing shameful.

13. Fear and dismay, which robs thy countenance of its ruddy splendor, avoid guilt, and thou shalt know that fear is beneath thee, that dismay is unnamely.

14. Wherefore to thee alone speaks shadows in the vision of the pillow? Reverence them; for know that dreams are from on high.

15. Thou man alone canst speak. Wonder at thy glorious prerogative; and pay to Him who gave it to thee a rational and welcome praise, teaching thy children wisdom, instructing the offspring of thy loins in piety.

HOLY INSTRUCTIONS FROM THE PROPHET

THE SOUL OF MAN

1. The blessing, 0 man, of thy external part is health, vigor and proportion. The greatest of these is health. What health is to the body even that is honesty to the soul.

2. That thou hast a soul is of all knowledge the most certain of all truths the most plain unto thee. Be meek, be grateful for it. Seek not to know it perfectly. It is inscrutable.

3. Thinking, understanding, reasoning, willing, call not these the soul. They are its actions, but they are not its essence.

4. Raise it not too high, that thou be not despised. Be not thou like unto those who fall by climbing; neither debase it to the sense of brutes, nor be thou like to the horse and the mule, in whom there is no understanding.

5. Search it by its faculties: know it by its virtues. They are more in number than the hairs of thy head; the stars of heaven are not to be counted with them.

6. Think not with Arabia, that one soul is parted among all men; neither believe thou with the sons of Egypt, that every man hath many; know, that as thy heart, so also thy soul is one.

7. Doth not the sun harden the clay? Doth it not also soften the wax? As it is one sun that worketh both, even so it is one soul willeth contraries.

8. As the moon retaineth her nature, though darkness spread itself before her face as a curtain; so the soul remaineth perfect, even in the bosom of a fool.

9. She is immortal; she is unchangeable; she is alike in all. Health calleth her forth to show her loveliness, and application anointeth her with the oil of wisdom.

10. Although she shall live after thee, think not she was born before thee. She was created with thy flesh, and formed with thy brain.

11. Justice could not give her to thee exalted by virtues, nor mercy deliver her to thee deformed by vices. These must be thine, and thou must answer for them.

12. Suppose not death can shield thee from examination; think not corruption can hide thee from inquiry. He who formed thee of thou knowest not what, can he not raise thee from thou knowest not what again?

13. Perceiveth not the cock the hour of midnight? Exalteth he not his voice to tell thee it is morning? Knoweth not the dog the footsteps of his master? Flieth not the wounded goat unto the herb that healeth him? Yet when these die, their spirit returneth to dust; thine alone surviveth.

14. Envy not to these their senses, because quicker than thine own. Learn that the advantage lieth not in possessing good things, but in the knowing to use them.

15. Hadst thou the ear of the stag, or were thine eyes as strong and piercing as the eagles; didst thou equal the hound in smell, or could the ape resign to thee his taste, or could the tortoise her feeling; yet without reason what would they avail thee? Perish not all these like their kindred?

16. Hath any one of them the gift of speech? Can any say unto thee, "Therefore did I do?"

17. The lips of the wise are as the doors of a cabinet; no sooner are they opened but treasures are poured out before thee.

18. Like unto trees of gold arranged in beds of silver are wise sentences uttered in due season.

19. Canst thou think too greatly of thy soul? Or can too much be said in its praise? It is the image of Him who gave it.

20. Remember thou its dignity forever; forget not how great a talent is committed to thy charge.

21. Whatsoever may do good, may also do harm. Beware that thou direct its course to virtue.

22. Think not that thou canst lose her in a crowd; suppose not that thou canst bury her in thy closet. Action is her delight, and she will not be withheld from it.

23. Her motion is perpetual; her attempts are universal; her agility is not to be suppressed. Is it at the uttermost parts of the earth? She will have it. Is it beyond the regions of the stars? Yet will her eye discover it, Inquiry is her delight. As one who traverseth the burning sands, in search of water, so is the soul that thirsteth after knowledge.

24. Guard her for she is rash; restrain her, for she is irregular; correct her, for she is outrageous; more supple is she than water, more flexible than wax, more yielding than air. Is there aught that can bind her?

25. As a sword in the hand of a mad man, even so is the soul to him who wanteth discretion.

26. The end of her search is truth; her means to discover it are reason and experience. But are not these weak, uncertain and fallacious? How then shall she attain unto it?

27. General opinion is no proof of truth, for the generality of men are ignorant.

28. Perception of thyself, the knowledge of Him who create thee, the sense of worship thou owest unto Him. Are not these plain before thy face? And, behold! What is there more that men needeth to know?

HOLY INSTRUCTIONS FROM THE PROPHET

PINNACLE OF WISDOM

1. As the eye of the morning to the lark, as the shade of the evening to the owl, as honey to the bee, or as the carcass to the vulture even such is life unto the heart of man.

2. Though bright, it dazzleth not; though obscure, it displeaseth not; though sweet, it cloyeth not; though corrupt, it forbiddeth not, yet who is he that knoweth its true value?

3. Learn to esteem as thou ought; then art thou near the pinnacle of wisdom.

4. Think not, with the fool, that nothing is more valuable; nor believe, with the pretended wise, that thou oughtest to condemn it. Love it not thyself, but for the good it may be of to others.

5. Gold cannot buy it for thee neither mines of diamonds purchase back the moment thou hast now lost it. Employ the succeeding ones in virtue.

6. Say not that it were best not to have been born: or, if born that it has been best to die early; neither dare thou to ask of thy Creator, "Where has been the evil, had I not existed?" Good is thy power, the want of good is evil; and if thy question be just, lo, it condemneth thee.

7. Would the fish swallow the bait if he knew the hook were hidden therein? Would the lion enter the toils if he saw they were prepared for him? So neither, were the soul to perish with this clay, neither would a merciful Father have created him; know hence thou shalt live afterwards.

8. As the bird, enclosed in the cage before he seeth it, yet teareth not his flesh against its sides; so neither labor thou vainly to run the state thou art in, but know it is alloted thee, and be content with it.

9. Though its ways are uneven, yet they are not all painful. Accommodate thyself to all; and where there is the least appearance of evil, suspect the greatest danger.

10. When thy bed is straw, thou sleepest in security; but when thou stretcheth thyself on roses beware of the thorns.

11. A good death is better than an evil life; strive therefore, to live as long as thou oughtest, not as long as thou canst. While thy life is to others worth more than thy death, it is thy duty to preserve it.

12. Complain not, with the fool, of the shortness of thy time: remember, with thy days thy cares are shortened.

13. Take from the period of thy life the useless part of it, and what remaineth?

14. Take off the time of thine infancy, thy second infancy of age, thy sleep, thy thoughtless hours, thy days of sickness; and, even at thy fulness of years, how few seasons hast truly numbered!

15. He who gave thee life as a blessing, shortened it to make it even more so.

16. To what end would longer life have served thee? Wishest thou to have had an opportunity of more vices? As to the good, will not He who limited thy span, be satisfied with the fruits of it?

17. To what end, O child of sorrow, wouldst thou live longer. To breathe, to eat, to see the world? All this thou hast done often already. Too frequent repetition, is it not tiresome? Or is it not superfluous?

18. Wouldst thou improve thy wisom and thy virtue? Alas! What art thou to know? Or who is it that shall teach thee? Badly thou employest the little thou hast; dare not, therfore, to complain that the more is not given thee.

19. Repine not at thy want of knowledge; it must perish within the grave. Be honest here, thou shalt be wise hereafter.

20. Say not unto the crow, "Why numberest thou seven times thy Lord?" or to the fawn, "Why art thine eyes to see my offspring an hundred generations?" Are these to be compared with thee in the abuse of life?

21. Are they riotous? Are they cruel? Are they ungrateful? Learn from them, rather, that innocence of manners are the paths of good old age.

22. Knowest thou to employ life better than these? Then less of it may suffice thee.

23. Man, who dares enslave the world, when he knows he can enjoy his tyranny but for a moment, what would he not aim at, if he were immortal.

24. Enough hath thou of life, but thou regardest it not; thou are not in want of it, O man, but thou art prodigal; thou threwest it lightly away, as if thou hadst more than enough; and yet thou repinest that it is not gathered again unto thee. Know, that it is not abundance which maketh rich, but Economy.

25. The wise continueth to live from his first period; the fool is always beginning.

26. Labor not after riches first, and think thou wilt afterwards enjoy them. He who neglecteth the present moment, throweth away all that he hath. As the arrow passeth through the heart while the warrior knew not that it was coming; so shall his life be taken away, before he knoweth that he hath it.

27. What then is life, that man should desire it? What, breathing that he should covet it?

28. Is it not a scene of delusion, a series of misadventures, a pursuit of evils linked on all sides together? In the beginning, it is ignorance, pain is in its middle; and its end is sorrow.

29. As one wave pusheth on another, till both are involved in that behind them; even so succeedeth evil to evil, in the life of man; the greatest and the present swallow up the lesser and the past. Our terrors are real evils; our expectations look forward into impossibilities.

30. Fools, to dread as mortals, and to desire as if immortal!

31. What part of life is it that we should wish to remain with us? Is it youth? Can we be in love with outrage, licentiousness, and temerity? Is it age? Then we are fond of infirmities.

32. It is said, grey hairs are revered, and length of days an honor. Virtue can add reverence to the bloom of youth; and without it, age plants more wrinkles in the soul than on the forehead.

33. Is age respected because it hateth riot? What justice is in this when it is not age that despiseth pleasure, but pleasure that despiseth age.

34. Be virtuous while thou are young, so shall thine age be honored.

HOLY INSTRUCTIONS FROM THE PROPHET

INCONSTANCY

1. Nature urgeth thee to inconstancy, 0 man! Therefore guard thyself at all times against, it.

2. Thou art, from the womb of thy mother, various and wavering, from the loins of thy father inheriteth thou instability. How then shalt thou be firm ?

3. Those who gave thee a body, furnished it with weakness; but He who gave thee a soul, armed thee. with resolution. Employ it, and thou art wise be wise, and thou art happy.

4. Let him who doeth well, beware how he boasteth of it, for rarely is it of his own will.

5. Is not the event of an impulse, from without born of uncertainty enforced by accident, dependent on somewhat else? To thee, and to accident, is due the praise.

6. Beware of irresolution in the intent of thy actions; beware of instability in the execution; so shalt thou triumph over two great failings of thy nature.

7. What reproacheth reason more than to act contrarieties? What can suppress the tendencies to these, but firmness of mind?

8. The inconstant feeleth that he changeth, but he knoweth not why; he seeth that he escapeth from himself, but he perceiveth not how. Be thou incapable of change, in that which is right, and men will rely upon thee.

9. Establish unto thyself principles of action, and see that thou ever act according to them.

10. So shall thy passions have no rule over thee; so shall thy constancy ensure unto thee the good thou possesseth, and drive from thy door misfortune. Anxiety and disappointment shall be strangers to thy gates.

11. Suspect not evil in anyone until thou seeth it; when thou seeth, forget it not.

12. Who so hath been an enemy, cannot be a friend; for man mendeth not his faults.

13. How should his actions be right, who hath no rule of his life? Nothing can be just which proceedeth not from reason.

14. The inconstant hath no peace in his soul; neither can be at ease whom he concerneth himself with.

15. His life is unequal; his motions are irregular; his soul changeth with the weather.

16. Today he loveth thee, tomorrow thou art detested by him; and why? Himself knoweth not wherefore he now hateth.

17. Today he is the tyrant, tomorrow thy servant is less humble; and why? He who is arrogant without power, will be servile while there is no subjection.

18. Today he is profuse, tomorrow he grudgeth unto his mouth that which it should eat. Thus it is with him who knoweth not moderation.

19. Who shall say of the camelion: "He is black," when, the moment after the verdure of the grass, overspreadeth him?

20. Who shall say of the inconstant: "He is joyful," when his next breath shall be spent in sighing?

21. What is the life of such a man, but the phantom of a dream? In the morning he riseth happy, at noon he is on the rack; this hour he is a god, the next below a worm; one moment he laugheth, the next he weepeth; he now willeth, in an instant he willeth not, and in another he knoweth not whether he willeth or not.

22. Yet neither ease nor pain have fixed themselves on him; neither is he waxed greater, or become less; neither hath he had cause for laughter, or reason for his sorrow; therefore shall none of them abide with him.

23. The happiness of the inconstant is as a palace built on the surface of the sand; the blowing of the wind carrieth away its foundation; What wonder then that it falleth?

24. But what exalted form is this, that hitherward directs its even, its uninterrupted course - whose foot is on earth, whose head is above the clouds?

25. On his brow sitteth majesty; steadiness is in his port; and in his heart reigneth tranquility.

26. Though obstacles appear in his way, he deigneth not to look down upon them; though heaven and earth oppose his passage; he proceedeth.

27. The mountains sink beneath his tread; the waters of the ocean are dried up under the sole of his foot.

28. The tiger throweth herself across his way in vain; the spots of the leopard glow against him unregarded.

29. He marcheth through the embattled legions; with his hands he putteth aside the terrors of death.

30. Storms roar against his shoulders, but are not able to shake them; the thunder bursteth over his head in vain; the lightning serveth but to show the glories of his countenance.

31. His name is Resolution! He cometh from the utmost part of the earth; he seeth happiness afar off before him; his eye discovereth her temple beyond the limits of the pole.

32. He walketh up to it, he entereth boldly, and he remaineth there forever.

HOLY INSTRUCTIONS FROM THE PROPHET

WEAKNESS

1. Vain and inconstant as thou art, 0 child of imperfection, how canst thou be weak? Is not inconstancy connected with frailty? Can there be vanity without infirmity? Avoid the danger of the one, and thou shalt escape the mischiefs of the other.

2. Wherein art thou most weak? In that wherein thou seemest most strong; in that wherein most thou glorieth; even in possessing the things which thou hast; in using the good that is about thee.

3. Art not thy desires also frail? Or knoweth thou even what it is thou wouldst wish? When thou hast obtained what most thou soughteth after, behold, it contenteth thee not.

4. Wherefore loseth the pleasure that is before thee its relish? And why appeareth that which is yet to come the sweeter? Because thou art wearied with the good of this, because thou knoweth not the evil of that which is not with thee. Know that to be content, is to be happy.

5. Couldst thou choose for thyself, would thy Creator lay before thee all that thy heart could ask for, would happiness then remain with thee, or would joy always dwell in thy gates?

6. Alas! Thy weakness forbiddeth it; thy infirmity declareth against it. Variety is to thee in the place of pleasure; but that which permanently delighteth, must be permanent.

7. When that is gone, thou repenteth the loss of it; though, while it was with thee, thou despiseth it.

8. That which succeedeth it, hath no more pleasure to thee; and thou afterwards quarreleth with thyself for preferring it; behold the only circumstances in which thou arrest not!

9. Is there any thing in which thy weakness appeareth more, than in desiring things? It is in the possessing, and in the using of them.

10. Good things cease to be good in our enjoyment of them. What nature meant pure sweets, are sources of bitterness to us, from our delights arise pain, from our joys, sorrow.

11. Be moderate in the enjoyment, and it shall remain in thy possession; let thy joy be founded on reason, and to its end shall sorrow be a stranger.

12. The delights of love are ushered in by sighs, and they terminate in languishment and dejection. The objects thou burnedeth for, nauseates with satiety; and no sooner hast thou possessed it, but thou art weary of its presence.

13. Join esteem to thy admiration, unite friendship with the love; so shalt thou find in the end content so absolute, that it surpasseth raptures, tranquility more worth than ecstasy.

14. Allah hath given thee no good, without its admixture of evil; but he hath given thee also the means of throwing off the evil from it.

15. As joy is not without its alloy of pain, so neither is sorrow without its portion of pleasure. Joy and grief, though unlike, are united. Our own choice only can give them to us entirely.

16. Melancholy itself often giveth delight, and the extremity of joys are mingled with tears.

17. The best things in the hands of a fool may be turned to his destruction; and out of the worst, the wise will find means of good.

18. So blended is weakness in thy nature, 0 man, that thou hast not strength either to be good nor to be evil, entirely. Rejoice that thou canst not excel in evil, and let the good that is within thy reach content thee.

19. The virtues are allotted to various stations. Seek not after impossiblities, nor grieve that thou canst not possess them all.

20. Wouldst thou at once have the liberality of the rich, and the contentment of the poor? Shall the wife of thy bosom be despised because she showeth not the virtues of the widow?

21. If thy father sink before thee in the divisions of thy country, can at once thy justice destroy him, and thy duty save his life?

22. If thou behold thy brother in the agonies of slow death, is not mercy to put a period to his life? And is it not also death to be his murderer?

23. Truth is but one; thy doubts are of thine own raising. He who made virtues what they are, planted in thee a knowledge of their pre-eminence. Act as thy soul dictates to thee, and the end shall be always right.

HOLY INSTRUCTIONS FROM THE PROPHET

THE INSUFFICIENCY OF KNOWLEDGE

1. If there is anything lovely, if there is anything desirable, if there is anything within the reach of man that is worthy of praise, is it not knowledge? And yet who is it that attaineth it?

2. The statesman proclaimeth that he hath it; the ruler of the people claimeth the praise of it -- but findeth the subject that he posssesseth it?

3. Evil is not requisite to man; neither can vice be necessary to be tolerated; yet how many evils are permitted by the connivance of the laws; how many crimes committed by the decree of the council!

4. But be wise, 0 ruler, and learn, 0 thou that are to command the nations! One crime authorized by thee is worse than the escape of ten from punishment.

5. When the people are numerous, when thy sons increase about thy table; sendest thou them not out to slay the innocent, and to fall before the sword of him whom they have not offended?

6. If the objects of thy desire demanding the lives of a thousand sayeth thou not: "I will have it." Surely thou forgetteth that He who created thee, created also these; and that their blood is as rich as thine ?

7. Sayeth thou, that justice cannot be executed without wrong? Surely thine own words condemn thee.

8. Thou who flattereth with false hopes the criminal that he may confess his guilt, art not thou unto him a criminal? Or art thou guiltless, because he cannot punish it?

9. When thou commandest to the torture him whom is but suspected of ill, dareth thou to remember, that thou mayest rack the innocent?

10. Is thy purpose answered by the event? Is thy soul satisfied with his confession? Pain will enforce him to say what is not, as easy as what is, and anguish hath caused innocence to accuse herself.

11. That thou mayest not kill him without cause, thou dost worse than kill him; that thou mayest prove if he be guilty, thou detsroyeth him innocent.

12. 0 blindness to all truth! 0 insufficience of the wisdom of the wise! Know, when thy judge shall bid thee account for this, thou shalt wish ten thousand guilty to have gone free, rather than one innocent to stand forth against thee.

13. Insufficient as thou art to the maintenance of justice, how shalt thou arrive at the knowledge of truth? How shalt thou ascend to the footstep of her throne?

14. As the owl is blinded by the radiance of the sun, so shall the brightness of her countenance dazzle thee in thy approaches.

15. If thou wouldst mount onto her throne, first bow thyself at her footstool. if thou wouldst arrive at the knowledge of her, first inform thyself of thine own ignorance.

16. More worth is she than pearls, therefore seek her carefully; the emerald and the sapphire, and the ruby are as dirt beneath her feet; therefore pursue her manfully.

17. The way to her is labor; attention is the pilot that must conduct thee into her port. But weary not on the way; for when art arrived at her, the toil shall be to thee for pleasure.

18. Say not unto thyself: "Behold, truth breedeth hatred, and I will avoid it; dissimulation raiseth friends, and I will follow it." Are not the enemies made by truth, better than the friends obtained by flattery?

19. Naturally doth man desire the truth; yet, when it is before him, he will not apprehend it; and if it force itself upon him, he is not offended at it.

20. The fault is not in truth, for that is amiable; but the weakness of man bareth not its splendor.

21. Wouldst thou see thine insufficence more plainly? View at thy devotions! To what end was religion instituted, but to teach thee thine infirmities, to remind thee of thy weakness, to show thee that from Heaven alone art thou to hope for good?

22. Doth it not remind thee that thou art dust? Doth it not tell thee that thou art ashes? And behold repentance, is it not frailty?

23. When thou givest an oath; when thou swearest thou wilt not deceive; behold it spreadeth shame upon thy face, and upon the face of him that receiveth it. Learn to be just, and repentance may be forgotten; learn to be honest, and oaths are unnecessary.

24. The shorter follies are, the better; say not therefore to thyself: "I will not play the fool by halves."

25. He that heareth his own faults with patience, shall reprove another with boldness.

26. He that giveth a denial with reason, shall suffer a repulse with moderation.

27. If thou art suspected, answer with freedom. Whom should suspicion affright, except the guilty?

28. The tender of heart is turned from his purpose by supplications, the proud is rendered more obstinate by entreaty; the sense of thine insufficience commandeth thee to hear; but to be just, thou must hear without thy passions. .

HOLY INSTRUCTIONS FROM THE PROPHET

MISERY

1. Feeble and insufficient as thou art, O man, in good; frail and inconsistent as thou art in pleasure; yet there is a thing in which thou art strong and unshaken. Its name is Misery.

2. It is the character of thy being, the prerogative of thy nature; in thy breast alone, it resideth; without thee, there is nothing of it. And behold, what is its source, but thine own passions?

3. He who gave thee these, gave thee also reason to subdue them; exert it, and thou shall trample them under thy feet!

4. Thine entrance into the world, is it not shameful? Thy destruction, is it not glorious-- Lo! men adorn the instruments of death with gold and gems and wear them above their garments.

5. He who begetteth a man, hideth his face; but he who killeth a thousand is honored.

6. Know thou, notwithstanding, that in this is error. Custom cannot alter the nature of truth, neither can the opinion of man destroy justice; the glory and the shame are misplaced.

7. There is but one way for a man to be produced; there are a thousand by which he may be destroyed.

8. There is no praise or honor to him who giveth being to another; but triumphs and empire are the rewards of murder.

9. Yet he who hath many children, hath many blessings; and he who hath taken away the life of another, shall not enjoy his own.

10. While the savage curseth the birth of his son, and blesseth the death of his father, doth he not call himself a monster?

11. The greatest of all human ills is sorrow; too much of this thou art born into; add not unto it by thy own perverseness.

12. Grief is natural to thee, and is always about thee; pleasure is a stranger and visiteth thee by times; use well thy reason, and sorrow will be cast behind thee; be prudent, and the visits of joy shall remain long with thee.

13. Every part of thy frame is capable of sorrow, but few and narrow are the paths that lead to delight.

14. Pleasures can be admitted only simply, but pains rush in a thousand at a time.

15. As the blaze of straw fadeth as soon as it is kindeled, so passeth away the brightness of joy, and thou knoweth not what become of it.

16. Sorrow is frequent, pleasure is rare; pain cometh of itself; delight must be purchased; grief is unmixed, but joy wanteth not its alloy of biterness.

17. As the soundest health is less percieved than the lightest malady, so the highest joy toucheth us less deep than the smallest sorrow.

18. We are in love with anguish; we often fly from pleasure; when we purchase it, costeth it not more than it is worth?

19. Reflection is the business of man; sense of his state is his first duty; but who remembereth himself a boy? Is it not in mercy, then, that sorrow is allotted unto us?

20. Man forseeth the evil that is to come; he remembereth it when it is past; he considereth not that the thought of affliction woundeth deeper than the affliction itself. Think not of thy pain, but when it is upon thee, and thou shalt avoid what most hurt thee.

21. He who weepeth before he needeth, weepeth more than he needeth; and why, but that he loveth weeping?

22. The stag weepeth not till the spear is lifted against him; nor do the tears of the beaver fall, till the hound is ready to sieze him; man anticipateth death by the apprehension of it: and the fear is greater misery than the event itself.

23. Be always prepared to give an account of thine action; and the best death is that which is least premeditated.

THE DIVINE ORIGIN OF THE ASIATIC NATIONS

1. The fallen sons and daughters of the Asiatic Nation of North America need to learn to love instead of hate; and to know their higher self and lower self. This is the uniting of the Holy Koran of Mecca, for teaching and instructing all Moorish Americans, etc.

2. The key of civilization was and is in the hands of the Asiatic nations. The Moorish, who were ancient Moabites, and the founders of the Holy City of Mecca.

3. The Egyptians who were the Hamathites, and of a direct descendant of Mizraim, the Arabians, the seed of Hagar, Japanese and Chinese.

4. The Hindoos of India, the descendants of the ancient Canaanites, Hittites, and Moabites of the land of Canaan.

5. The Asiatic nations of North, South, and Central America: the Moorish Americans and Mexicans of North America, Brazilians, Argentinians and Chilians in South America.

6. Columbians, Nicaraguans, and the natives of San Salvador in Central America, etc. All of these are Moslems.

7. The Turks are the true descendants of Hagar, who are the chief protectors of the Islamic Creed of Mecca; beginning from Mohammed the First, the founding of the uniting of Islam, by the command of the great universal God--Allah.

THE BEGINNING OF CHRISTIANITY

1. The foundation of Christianity began in Rome. The Roman nations founded the first Church, of whom crucified Jesus of Nazareth for seeking to redeem His people from under the Roman yoke and law.

2. Jesus himself was of the true blood of the ancient Canaanites and Moabites and the inhabitants of Africa.

3. Seeking to redeem His people in those days from the pressure of the pale skin nations of Europe, Rome crucified Him according to their law.

4. Then Europe had peace for a long time until Mohammed the First came upon the scene and fulfilled the works of Jesus of Nazareth.

5. The holy teaching of Jesus was to the common people, to redeem them from under the great pressure of the hands of the unjust. That the rulers and the rich would not oppress the poor. Also that the lion and the lamb may lay down together and neither would be harmed when morning came.

6. These teachings were not accepted by the rulers, neither by the rich; because they loved the principles of the ten commandments.

7. Through the ten commandments the rulers and the rich live, while the poor suffer and die.

8. The lamb is the poor people, the lion is the rulers and the rich, and through Love, Truth, Peace, Freedom, and Justice all men are one and equal to seek their own destiny; and to worship under their own vine and fig tree. After the principles of the holy and divine laws of their forefathers.

9. All nations of the earth in these modern days are seeking peace, but there is but one true and divine way that peace may be obtained in these days, and it is through Love, Truth, Peace, Freedom, and Justice being taught universally to all nations, in all lands.

EGYPT, THE CAPITAL EMPIRE OF THE DOMINION OF AFRICA

1. The inhabitants of Africa are the descendants of the ancient Canaanites from the land of Canaan.

2. Old man Cush and his family are the first inhabitants of Africa who came from the land of Canaan.

3. His father Ham and his family were second. Then came the word Ethiopia, which means the demarcation line of the dominion of Amexem, the first true and divine name of Africa. The dividing of the land between the father and the son.

4. The dominion of Cush, North-East and South-East Africa and North-West and South-West was his father's dominion of Africa.

5. In later years many of their bretheren from Asia and the Holy Lands joined them.

6. The Moabites from the land of Moab who received permission from the Pharaohs of Egypt to settle and inhabit North-West Africa; they were the founders and are the true possessors of the present Moroccan Empire. With their Canaanite, Hittite, and Amorite bretheren who sojourned from the land of Canaan seeking new homes.

7. Their dominion and inhabitation extended from North-East and South-West Africa, across great Atlantis even unto the present North, South, and Central America and also Mexico and the Atlantis Islands; before the great earthquake, which caused the great Atlantic Ocean.

8. The River Nile was dredged and made by the ancient Pharaohs of Egypt, in order to trade with the surrounding kingdoms. Also the Niger river was dredged by the great Pharaoh of Egypt in those ancient days for trade, and it extends eastward from the River Nile, westward across the great Atlantic. It was used for trade and transportaion.

9. According to all true and divine records of the human race there is no negro, black, or colored race attached to the human family, because all the inhabitants of Africa were and are of the human race, descendants of the ancient Canaanite nation from the holy land of Canaan.

10. What your ancient forefathers were, you are today without doubt or contradiction.

11. There is no one who is able to change man from the descendant nature of his forefathers; unless his power extends beyond the great universal Creator Allah Himself.

12. These holy and divine laws are from the Prophet, Noble Drew Ali, the founder of the uniting of the Moorish Science Temple of America.

13. These laws are to be strictly preserved by the members of all the Temples, of the Moorish Science Temple of America. That they will learn to open their meeting and guide it according to the principles of Love, Truth, Peace, Freedom and Justice.

14. Every subordinate Temple of the Grand-Major Temple is to form under the covenant of Love, Truth, Peace, Freedom and Justice; and to create their own laws and customs, in conjunction with the laws of the Holy Prophet and the Grand Temple. I, the Prophet, Noble Drew Ali, was sent by the great God, Allah, to warn all Asiatics of America to repent from their sinful ways; before that great and awful day that is sure to come.

15. The time has come when every nation must worship under its own vine and fig tree, and every tongue must confess his own.

16. Through sin and disobedience every nation has suffered slavery, due to the fact that they honored not the creed and principles of their forefathers.

17. That is why the nationality of the Moors was taken away from them in 1774 and the word negro, black and colored, was given to the Asiatics of America who were of Moorish descent, because they honored not the principles of their mother and father, and strayed after the gods of Europe of whom they knew nothing.

THE END OF TIME AND THE FULFILLING OF THE PROPHESIES

1. The last Prophet in these days is Noble Drew Ali, who was prepared divinely in due time by Allah to redeem men from their sinful ways; and to warn them of the great wrath which is sure to come upon the earth.

2. John the Baptist was the forerunner of Jesus in those days, to warn and stir up the nation and prepare them to receive the divine creed which was to be taught by Jesus.

3. In these modern days there came a forerunner of Jesus, who was divinely prepared by the great God-Allah and his name is Marcus Garvey, who did teach and warn the nations of the earth to prepare to meet the coming Prophet; who was to bring the true and divine Creed of Islam, and his name is Noble Drew Ali who was prepared and sent to this earth by Allah, to teach the old time religion and the everlasting gospel to the sons of men. That every nation shall and must worship under their own vine and fig tree, and return to their own and be one with their Father God-Allah.

4. The Moorish Science Temple of America is a lawfully chartered and incorporated organization. Any subordinate Temple that desires to receive a charter; the prophet has them to issue to every state throughout the United States, etc.

5. That the world may hear and know the truth, that among the descendants of Africa there is still much wisdom to be learned in these days for the redemption of the sons of men under Love, Truth, Peace, Freedom, and Justice.

6. We, as a clean and pure nation descended from the inhabitants of Africa, do not desire to amalgamate or marry into the families of the pale skin nations of Europe. Neither serve the gods of their religion, because our forefathers are the true and divine founders of the first religious creed, for the redemption and salvation of mankind on earth.

7. Therefore we are returning the Church and Christianity back to the European Nations, as it was prepared by their forefathers for their earthly salvation.

8. While we, the Moorish Americans are returning to Islam, which was founded by our forefathers for our earthly and divine salvation.

9. The covenant of the great God-Allah: "Honor they father and they mother that thy days may be longer upon the earth land, which the Lord thy God, Allah hath given thee!"

10. Come all ye Asiatics of America and hear the truth about your nationality and birthrights, because you are not negroes. Learn of your forefathers ancient and divine Creed. That you will learn to love instead of hate.

11. We are trying to uplift fallen humanity. Come and link yourselves with the families of nations. We honor all the true and divine prophets.