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3080-3129

  • Hence the noose must be double in (the world of) forms, though those two (letters) are single in effect. 3080
  • Whether the feet be two or four, they traverse the road, like the double shears (which) makes (but) one cut.
  • Look at those two fellow-washermen: there is apparently a difference between that one and this:
  • The one has thrown the cotton garments into the water, while the other partner is drying them.
  • Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;
  • Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement. 3085
  • Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.
  • When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.
  • The course of this water is above the mill: its going into the mill is for your sakes.
  • Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.
  • The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart: 3090
  • It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.
  • O God, do Thou reveal to the soul that place where speech is growing without letters,
  • That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—
  • An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.
  • (The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain. 3095
  • (The realm of actual) existence, again, was (ever) narrower than (the realm of) phantasy: hence in it the moon becomes like the moon that has waned
  • Again, the existence of the world of sense and colour is narrower (than this), for ’tis a narrow prison.
  • The cause of narrowness is composition (compoundness) and number (plurality): the senses are moving towards composition.
  • Know that the world of Unification lies beyond sense: if you want Unity, march in that direction.
  • The (Divine) Command KuN (Be) was a single act, and the (two letters) N and K occurred (only) in speech, while the (inward) meaning was pure (uncompounded). 3100
  • This discourse hath no end. Return, that (we may see) what happened to the wolf in combat (with the lion).
  • How the lion punished the wolf who had shown disrespect in dividing (the prey).
  • That haughty one tore off the head of the wolf, in order that two-headedness (dualism) and distinction might not remain (in being).
  • ’Tis (the meaning of) So we took vengeance on them, O old wolf, inasmuch as thou wert not dead in the presence of the Amír.
  • After that, the lion turned to the fox and said, “Divide this for eating.”
  • He bowed low and said, “This fat ox will be thy food at breakfast, O excellent King, 3105
  • And that goat will be a portion reserved for the victorious King at midday,
  • And the hare too for supper—(to be) the repast at nightfall of the gracious and bountiful King.”
  • Said the lion, “O fox, thou hast made justice shine forth: from whom didst thou learn to divide in such a manner?
  • Whence didst thou learn this, O eminent one?” “O King of the world,” he replied, “(I learned it) from the fate of the wolf.”
  • The lion said, “Inasmuch as thou hast become pledged to love of me, pick up all the three (animals), and take (them) and depart. 3110
  • O fox, since thou hast become entirely mine, how should I hurt thee when thou hast become myself?
  • I am thine, and all the beasts of chase are thine: set thy foot on the Seventh Heaven and mount (beyond)!
  • Since thou hast taken warning from (the fate of) the vile wolf, thou art not a fox: thou art my own lion.
  • The wise man is he that in (the hour of) the shunned tribulation takes warning from the death of his friends.”
  • At that moment the fox uttered a hundred thanksgivings, saying, "(How lucky) that the lion called me up after the wolf. 3115
  • If he had bidden me first, saying, ‘Do thou divide this,’ who would have escaped from him with his life?”
  • Thanks be to Him (God), then, that He caused us to appear (be born) in the world after those of old,
  • So that we heard of the chastisements which God inflicted upon the past generations in the preceding time,
  • That we, like the fox, may keep better watch over ourselves from (considering) the fate of those ancient wolves.
  • On this account he that is God's prophet and veracious in explanation called us “a people on which God has taken mercy.” 3120
  • Behold with clear vision the bones and fur of those wolves, and take warning, O mighty ones!
  • The wise man will put off from his head (lay aside) this self-existence and wind (of vanity), since he heard (what was) the end of the Pharaohs and ‘Ád;
  • And if he do not put it off, others will take warning from what befell him in consequence of his being misguided.
  • How Noah, on whom be peace, threatened his people, saying, “Do not struggle with me, for I am (only) a veil: ye are really struggling with God (who is) within this (veil), O God-forsaken men!”
  • Noah said, “O ye headstrong ones, I am not I: I am dead to the (animal) soul, I am living through the Soul of souls.
  • Inasmuch as I am dead to the senses of the father of mankind (human sense perceptions), God has become my hearing and perception and sight. 3125
  • Since I am not I, this breath (of mine) is from Him: in the presence of this breath if any one breathes (a word) he is an infidel.”
  • In the form of this fox there is the lion: ’tis not fitting to advance boldly towards this fox.
  • Unless thou believe in him from his exterior aspect (accept him in the form in which he appears), thou wilt not hear from him the lions' roar.
  • Unless Noah had had a hand (a powerful aid) from God, why should he have cast a whole world into confusion?