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  • (But) the squint-eyed (double-seeing) king separated in the way of God those two Divine (prophets) who were (really) in accord (with each other).
  • The master said to a squint-eyed (pupil), “Come on; go, fetch that bottle out of the room.”
  • Said the squint-eyed one: “Which of the two bottles shall I bring to you? Explain fully.”
  • “There are not two bottles,” replied the master; “go, leave off squinting and do not be seeing more (than one).”
  • “O master,” said he, “don't chide me.” Said the master, “Smash one of those two.” 330
  • The bottle was one, though in his eyes it seemed two; when he broke the bottle, there was no other.
  • When one was broken, both vanished from sight: a man is made squint-eyed by (evil) propensity and anger.
  • Anger and lust make a man squint-eyed, they change the spirit (so that it departs) from rectitude.
  • When self-interest appears, virtue becomes hidden: a hundred veils rise from the heart to the eye.
  • When the cadi lets bribery gain hold of his heart, how should he know the wronger from the wretched victim of wrong? 335
  • The king, from Jewish rancour, became so squint-eyed that (we cry), “Mercy, O Lord, mercy (save us from such an affliction)!”
  • He slew hundreds of thousands of wronged (innocent) believers, saying, “I am the protection and support of the religion of Moses.”
  • How the vizier instructed the king to plot.
  • He had a vizier, a miscreant and ogler (deceiver), who by reason of (his exceeding) guile would tie knots on water.
  • “The Christians,” said he, “seek to save their lives; they hide their religion from the king.
  • Slay them not, for slaying (them) is useless: religion hath no smell, it is not musk and aloes-wood. 340
  • The secret is concealed in a hundred coverings: its outward form is (in agreement) with thee, (but) the inward (reality) is (in) disagreement.”
  • The king said to him: “Tell (me), then, what is the (best) plan? What is the remedy against that deceit and imposture?—
  • So that there may not remain a single Christian in the world, neither one whose religion is manifest nor one who is concealed.”
  • “O king,” said he, “cut off my ears and hands, rip my nose and lips by bitter (cruel) decree;
  • Then bring me under the gallows, that an intercessor may plead for me. 345
  • Do this deed in the place for (public) proclamation, on a highway where roads run in four directions.
  • Then banish me from thy presence to a distant land, that I may cast mischief and confusion amongst them.
  • How the vizier brought the Christians into doubt and perplexity.
  • Then I will say (to them), ‘I am secretly a Christian. O God who knowest (all) things hidden, Thou knowest me.
  • The king was informed of my (Christian) faith and from bigotry sought to take my life.
  • I wished to hide my religion from the king and profess his religion, 350
  • (But) the king got a scent of my inmost beliefs, and my words were suspected (when I stood) before the king.
  • He said, “Your words are like a needle in bread (specious but pernicious); there is a window between my heart and yours.
  • Through that window I have seen your (real) state: I see your state and will not heed your words.”
  • Had not the spirit of Jesus been my aid, he would in Jewish fashion have torn me to pieces.
  • For Jesus' sake I would yield my life and give my head and lay on myself (confess) myriads of obligations to him. 355
  • I do not grudge Jesus my life, but full well am I versed in the knowledge of his religion.
  • Grief was coming over me (it seemed to me a pity) that that holy religion should perish amongst those who are ignorant (of it).
  • Thanks be to God and to Jesus that I have become a guide to the true faith.
  • I have escaped from Jews and Judaism so (entirely) that I have bound my waist with a (Christian) girdle.
  • The (present) epoch is the epoch of Jesus. O men, hearken with your souls unto the mysteries of his religion!’” 360
  • The king did to him that deed (mutilation) which he had proposed: the people remained in amazement at that hidden (mysterious) plot.
  • He (the king) drove him away to the Christians. After that, he (the vizier) began to proselytise.
  • How the Christians let themselves be duped by the vizier.
  • Myriads of Christian men gathered round him, little by little, in his abode,
  • (While) he secretly expounded to them the mysteries of Gospel and girdle and prayer.
  • Outwardly he was a preacher of (religious) ordinances, but inwardly he was (as) the whistle and snare (of the fowler). 365
  • On this account some Companions (of Mohammed) begged of the Prophet (that he would acquaint them with) the deceitfulness of the ghoul-like soul,
  • Saying, “What of hidden selfish interests does it mingle in acts of worship and in pure spiritual devotion?”
  • They were not seeking from him excellence of piety; they were inquiring where lay the outward defect.
  • Hair by hair, speck by speck, they were recognising the deceitfulness of the fleshly soul as (plainly as the difference of) the rose from parsley.
  • Even the hair-splitters (the most scrupulous) of the Companions used to become distraught in spirit at the (Prophet's) admonition to them (the inquirers). 370
  • How the Christians followed the vizier.
  • The Christians all gave their hearts to him: what (how great), indeed, is the strength of the (blind) conformity of the vulgar!
  • They planted love of him within their breasts, they were regarding him as the vicar of Jesus.
  • He inwardly (in reality) was the accursed one-eyed Antichrist. O God, do Thou (hear and) answer the cry (of those in trouble) —what a good helper art Thou!
  • O God, there are myriads of snares and baits, and we are as greedy foodless birds.
  • From moment to moment we are caught in a fresh snare, though we become, each one, (like) a falcon or a Símurgh. 375