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  • The idol of your self is the mother of (all) idols, because that (material) idol is (only) a snake, while this (spiritual) idol is a dragon.
  • The self is (as) iron and stone (whence fire is produced), while the (material) idol is (as) the sparks: those sparks are quieted (quenched) by water.
  • (But) how should the stone and iron be allayed by water? How should a man, having these twain, be secure?
  • The idol is the black water hidden in the jug; know that the self is the fountain. 775
  • That sculptured idol is like the black torrent; the idol-making self is a fountain (jetting muddy water) on the Water-way (the Way that leads to the Water of Life).
  • A single piece of stone will break a hundred pitchers, but the fountain-water is making jets incessantly.
  • ’Tis easy to break an idol, very easy; to regard the self as easy (to subdue) is folly, folly.
  • O son, if you seek (to know) the form of the self, read the story of Hell with its seven gates.
  • Every moment (there proceeds from the self) an act of deceit, and in every one of those deceits a hundred Pharaohs are drowned together with their followers. 780
  • Flee to the God of Moses and to Moses, do not from Pharaoh's quality (rebellious insolence) spill the water of the Faith.
  • Lay your hand on (cleave to) the One (God) and Ahmad (Mohammed)! O brother, escape from the Bú Jahl of the body!
  • How a child began to speak amidst the fire and urged the people to throw themselves into the fire.
  • That Jew brought to that idol a woman with her child, and the fire was blazing.
  • He took the child from her and cast it into the fire: the woman was affrighted and withdrew her heart from (abandoned) her faith.
  • She was about to bow down before the idol (when) the child cried, “Verily, I am not dead. 785
  • Come in, O mother: I am happy here, although in appearance I am amidst the fire.
  • The fire is a spell that binds the eye for the sake of screening (the truth); this is (in reality) a Divine mercy which has raised its head from the collar (has been manifested from the Unseen).
  • Come in, mother, and see the evidence of God, that thou mayst behold the delight of God's elect.
  • Come in, and see water that has the semblance of fire; (come away) from a world which is (really) fire and (only) has the semblance of water.
  • Come in, and see the mysteries of Abraham, who in the fire found cypress and jessamine. 790
  • I was seeing death at the time of birth from thee: sore was my dread of falling from thee;
  • (But) when I was born, I escaped from the narrow prison (of the womb) into a world of pleasant air and beautiful colour.
  • Now I deem the (earthly) world to be like the womb, since in this fire I have seen such rest:
  • In this fire I have seen a world wherein every atom possesses the (life-giving) breath of Jesus.
  • Lo, (it is) a world apparently non-existent (but) essentially existent, while that (other) world is apparently existent (but) has no permanence. 795
  • Come in, mother, (I beseech thee) by the right of motherhood: see this fire, how it hath no fieriness.
  • Come in, mother, for felicity is come; come in, mother, do not let fortune slip from thy hand.
  • Thou hast seen the power of that (Jewish) cur: come in, that thou mayst see the power and the grace of God.
  • ’Tis (only) out of pity that I am drawing thy feet (hither), for indeed such is my rapture that I have no care for thee.
  • Come in and call the others also, for the King has spread a (festal) table within the fire. 800
  • O true believers, come in, all of you: except the sweetness (‘adhbí) of (the true) religion all is torment (‘adháb).
  • Oh, come in, all of you, like moths; (come) into this fortune which hath a hundred springtimes.”
  • (Thus) he was crying amidst that multitude: the souls of the people were filled with awe.
  • After that, the folk, men and women (alike), cast themselves unwittingly into the fire—
  • Without custodian, without being dragged, for love of the Friend, because from Him is the sweetening of every bitterness— 805
  • Until it came to pass that the (king's) myrmidons were holding back the people, saying, “Do not enter the fire!”
  • The Jew became black-faced (covered with shame) and dismayed; he became sorry and sick at heart,
  • Because the people grew more loving (ardent) in their Faith and more firm in mortification (faná) of the body.
  • Thanks (be to God), the Devil's plot caught him in its toils; thanks (be to God), the Devil saw himself disgraced.
  • That which he was rubbing (the shame he was inflicting) on the faces of those persons (the Christians) was all accumulated on the visage of that vile wretch. 810
  • He who was busy rending the garment (honour and integrity) of the people—his own (garment) was rent, (while) they were unhurt.
  • How the mouth remained awry of a man who pronounced the name of Mohammed, on whom be peace, derisively.
  • He made his mouth wry and called (the name of) Mohammed in derision: his mouth remained awry.
  • He came back, saying, “Pardon me, O Mohammed, O thou to whom belong the (Divine) favours and knowledge (derived) immediately from God.
  • In my folly I was ridiculing thee, (but) I myself was related to ridicule and deserving it.”
  • When God wishes to rend the veil of any one (expose him to shame), He turns his inclination towards reviling holy men. 815
  • And if God wishes to hide the blame of any one, he (that person) does not breathe a word of blame against the blameworthy.
  • When God wishes to help us, He turns our inclination towards humble lament.
  • Oh, happy the eye that is weeping for His sake! Oh, fortunate the heart that is seared for His sake!
  • The end of every weeping is laughter at last; the man who foresees the end is a blessed servant (of God).
  • Wherever is flowing water, there is greenery: wherever are running tears, (the Divine) mercy is shown. 820
  • Be moaning and moist-eyed like the water-wheel, that green herbs may spring up from the courtyard of your soul.