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2759-2808

  • How should he that is in love with his own imagination and conception be one of them that love the Lord of bounties?
  • If the lover of that (false) conception be sincere, that metaphor (unreal judgement) will lead him to the reality. 2760
  • The exposition of this saying demands a commentary, but I am afraid of senile (feeble) minds.
  • Senile and short-sighted minds bring a hundred evil fancies into their thoughts.
  • Not every one is able to hear rightly: the fig is not a morsel for every little bird,
  • Especially a bird that is dead, putrid; a blind, eyeless (fellow) filled with vain fancy.
  • To the picture of a fish what is the difference between sea and land? To the colour of a Hindoo what is the difference between soap and black vitriol? 2765
  • If you depict the portrait on the paper as sorrowful, it has no lesson (learns nothing) of sorrow or joy.
  • Its appearance is sorrowful, but it is free from that (sorrow); (or) its appearance is smiling, but it has no (inward) impression of that (joy).
  • And this (worldly) sorrow and joy which are a lot (received) in the heart (which befall the heart) are naught but a picture in comparison with that (spiritual) joy and sorrow.
  • The picture's smiling appearance is for your sake, in order that by means of that picture the reality may be established (rightly understood by you).
  • The pictures (phenomena) which are in these hot baths (the world), (when viewed) from outside the undressing-room (of self-abandonment), are like clothes. 2770
  • So long as you are outside, you see only the clothes (phenomena): put off your clothes and enter (the bath of reality), O kindred spirit,
  • Because, with your clothes, there is no way (of getting) inside: the body is ignorant of the soul, the clothes (are ignorant) of the body.
  • How the Caliph's officers and chamberlains came forward to pay their respects to the Bedouin and to receive his gift.
  • When the Bedouin arrived from the remote desert to the gate of the Caliph's palace,
  • The court officers went to meet him: they sprinkled much rose-water of graciousness on his bosom.
  • Without speech (on his part) they perceived what he wanted: it was their practice to give before being asked. 2775
  • Then they said to him, “O chief of the Arabs, whence dost thou come? How art thou after the journey and fatigue?”
  • He said, “I am a chief, if ye give me any countenance (favour); I am without means (of winning respect) when ye put me behind your backs.
  • O ye in whose faces are the marks of eminence, O ye whose splendour is more pleasing than the gold of Ja‘far,
  • O ye, one sight of whom is (worth many) sights, O ye on whose religion pieces of gold are scattered (as largesse),
  • O ye, all of whom have become seeing by the light of God, who have come from the King for the sake of munificence, 2780
  • That ye may cast the elixir of your looks upon the copper of human individuals,
  • I am a stranger: I have come from the desert: I have come in hope of (gaining) the grace of the Sultan.
  • The scent of his grace covered (took entire possession of) the deserts: even the grains of sand were ensouled (thereby).
  • I came all the way to this place for the sake of dinars: as soon as I arrived, I became drunken with sight (contemplation).”
  • A person ran to the baker for bread: on seeing the beauty of the baker, he gave up the ghost. 2785
  • A certain man went to the rose-garden to take his pleasure, and found it in the beauty of the gardener,
  • Like the desert Arab who drew water from the well and tasted the Water of Life from the (lovely) face of Joseph.
  • Moses went to fetch fire: he beheld such a Fire (the Burning Bush) that he escaped from (searching after) fire.
  • Jesus sprang up, to escape from his enemies: that spring carried him to the Fourth Heaven.
  • The ear of wheat became a trap for Adam, so that his existence became the wheat-ear (seed and origin) of mankind. 2790
  • The falcon comes to the snare for food: it finds the fore-arm (wrist) of the King and fortune and glory.
  • The child went to school to acquire knowledge, in hope of (getting) its father's pretty bird (as a prize);
  • Then, by (going to) school, that child rose to the top, paid monthly fees (to his teacher), and became perfect (in knowledge).
  • ‘Abbás had come to war for vengeance’ sake, for the purpose of subduing Ahmad (Mohammed) and opposing the (true) religion:
  • He and his descendants in the Caliphate became a back and front (complete support) to the (true) religion until the Resurrection. 2795
  • “I came to this court in quest of wealth: as soon as I entered the portico I became (a spiritual) chief.
  • I brought water as a gift for the sake of (getting) bread: hope of bread led me to the highest place in Paradise.
  • Bread drove an Adam forth from Paradise: bread caused me to mix (made me consort) with those who belong to Paradise.
  • I have been freed, like the angels, from water and bread (materiality): without (any worldly) object of desire I move round this court, like the (revolving) sphere of heaven.”
  • Nothing in the world is without object (disinterested) in its movement (activity) except the bodies and the souls of (God's) lovers. 2800
  • Showing that the lover of this world is like the lover of a wall on which the sunbeams strike, who makes no effort and exertion to perceive that the radiance and splendour do not proceed from the wall, but from the orb of the sun in the Fourth Heaven; consequently he sets his whole heart on the wall, and when the sunbeams rejoin the sun (at sunset), he is left for ever in despair: “and a bar is placed between them and that which they desire.”
  • The lovers of the Whole are not those who love the part: he that longed for the part failed to attain unto the Whole.
  • When a part falls in love with a part, the object of its love soon goes (returns) to its own whole.
  • He (the lover of the particular) became the laughing-stock of another's slave: he became (like a man who was) drowning and clung to some one weak (and powerless to help him).
  • He (the loved slave) possesses no authority, that he should care for him: shall he do his own master's business or his (the lover's)?
  • The Arabic proverb, “If you commit fornication, commit it with a free woman, and if you steal, steal a pearl.”
  • Hence (the saying), “Commit fornication with a free woman,” became proverbial; (and the words) “steal a pearl” were transferred (metaphorically) to this (meaning). 2805
  • The slave (the loved one) went away to his master: he (the lover) was left in misery. The scent of the rose went (back) to the rose: he remained as the thorn.
  • He was left far from the object of his desire—his labour lost, his toil useless, his foot wounded,
  • Like the hunter who catches a shadow—how should the shadow become his property?