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5
1886-1910

  • (Yet), if I should not utter even this (little) amount, O trusted (friend), the phial, (which is) my heart, would burst from weakness (inability to contain its emotion).
  • Since I have seen my heart's phial (to be) fragile, I have rent many a mantle in order to allay (my pain).
  • Beyond doubt, O worshipful one, I must become mad for three days at the beginning of every month.
  • Hark, to-day is the first of the triduum: ’tis the day of triumph (pírúz), not (the day of) the turquoise (pírúza).
  • Every heart that is in love with the King, for it (for that heart) ’tis always the beginning of the month. 1890
  • Since I have become mad, the story of Mahmúd and the description of Ayáz are now out of order.
  • Explaining that what is related (here) is (only) the outward form of the Story, and that it is a form befitting these (hearers) who apprehend (no more than) the external form and suitable to the mirror of their imagination, whereas the real essence of the Story is so transcendent that speech is ashamed to reveal it, and from (being overcome with) confusion (the writer) loses head, beard, and pen. And a hint is enough for the wise.
  • Forasmuch as my elephant has dreamed of Hindustán, abandon hope of (receiving) the tax: the village is ruined.
  • How should poesy and rhyme come to me after the foundations of sanity are destroyed?
  • ’Tis not (merely) one madness I have amidst the sorrows of love; nay, but madness on madness on madness.
  • My body is wasted away by secret indications of the mysteries, ever since I beheld eternal life (baqá) in dying to self (faná). 1895
  • O Ayáz, from love of thee I have become (thin) as a hair: I am unable to tell (thy) story, do thou tell my story.
  • Many a tale of thy love have I recited with (all) my soul: (now) that I have become (unsubstantial as) a tale, do thou recite mine.
  • Verily thou art reciting, O model (for all), not I: I am Mount Sinai, thou art Moses, and this (discourse) is the echo.
  • How should the helpless mountain know what the words are? The mountain is empty of that (meaning) which Moses knows.
  • The mountain knows (only) according to its own measure: the body hath (only) a little of the grace of the spirit. 1900
  • The body is like the astrolabe in respect of (the use of the latter in) calculation (of altitudes): it is a sign (for seekers) of the sun-like spirit.
  • When the astronomer is not keen-sighted, an astrolabe-moulder is required,
  • To make an astrolabe for him in order that he may gain some knowledge concerning the state of the sun.
  • The soul that seeks (to learn) the truth from the (bodily) astrolabe—how much should it know of the (spiritual) sky and sun?
  • You who observe (them) with the astrolabe of the eye are certainly very far short (of perfection) in your view of the (spiritual) world. 1905
  • You have seen the (spiritual) world according to the measure of your eye, (and) where is the (spiritual) world (in relation to that)? Why, (then), have you twisted your moustache (so boastfully)?
  • The gnostics (mystics) possess a collyrium: seek it, in order that this eye which (now) resembles a river may become an ocean.
  • If a single mote of reason and consciousness is (remaining) with me, what is this melancholy madness and distracted speech?
  • Since my brain is empty of reason and consciousness, how then am I at fault in this raving?
  • No; the fault is his, for he robbed me of my reason: in his presence the reason of all rational beings is dead. 1910