following the precedent set by Moses, who, when he turned towards Midyan, said, Maybe the Lord will guide me?” (Koran 28, 21).  Should a man be satisfied with what he hears from the philosopher al-Kindi?  “In any single existing thing, if it is thoroughly known, we possess,” he said, “a mirror in which we may behold the entire scheme of things” (quatrain 20).  The same philosopher has laid it down that, “Verily there is nothing constant in this world of coming and going (quatrain 24), in which we may be deprived at any moment of what we love.  Only in the world of reason is stability to be found.  If then we desire to see our wishes fulfilled and would not be robbed of what is dear to us, we must turn to the eternal blessings of reason, to the fear of God, to science and to good works.  But if we follow merely after material possessions in the belief that we can retain them, we are pursuing an object which does not really exist.” . . .  And this idea of transitoriness prevails so generally among the Arabs that the salad-seller recommends his transitory wares to pious folk by calling, “God is that which does not pass away!” So, too, the Arab pictures as a bird, a thing of transience, the human soul.  In Syria the dove is often carved upon their ancient tombstones.  And the Longobards among their graves erected poles in memory of kinsfolk who had died abroad or had been slain in battle; on the summit of the pole was a wooden image of a dove, whose head was pointed in the direction where the loved one lay buried.  With us, as with Abu’l-Ala (quatrain 26), the soul may metaphorically be imagined as a bird, but for the European’s ancestor it was a thing of sober earnest, as it is to-day to many peoples.  Thus the soul of Aristeas was seen to issue from his mouth in the shape of a raven.[6] In Southern Celebes they think that a bridegroom’s soul is apt to fly away at marriage, wherefore coloured rice is scattered over him to induce it to remain.  And, as a rule, at festivals in South Celebes rice is strewed on the head of the person in whose honour the festival is held, with the object of detaining his soul, which at such times is in especial danger of being lured away by envious demons.[7] . . .  This metaphor was used by Abu’l-Ala in the letter which he wrote on the death of his mother:  “I say to my soul, ’This is not your nest, fly away.’” And elsewhere (quatrain 34) Death is represented as a reaper.  Says Francis Thompson: 

  The goodly grain and the sun-flushed sleeper
  The reaper reaps, and Time the reaper.

It is interesting to find Death also called a sower, who disseminates weeds among men:  “Do der Tot sinen Samen under si gesoete.”