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2
1924-1973

  • I heard (your) abuse and went on with my work; I kept repeating under my lip (breath), ‘O Lord, make (it) easy!’
  • I had not permission to speak of the cause, and I had not power to abandon you. 1925
  • From the grief in my heart I was saying continually, ‘Guide my people; verily, they know not’.”
  • The man that had been delivered from woe was falling on his knees and saying, “O (thou who art) my bliss, O my fortune and treasure,
  • Thou wilt get rewards from God, O noble one; this weakling has not the power to thank thee.
  • God will say thanks to thee, O leader; I have not the lips and the chin and the voice for that.”
  • Of this fashion is the enmity of the wise: their poison is gladness to the soul. 1930
  • The friendship of the fool is woe and perdition: hear this tale as a parable.
  • On putting trust in the fawningness and good faith of the bear.
  • A dragon was pulling a bear (into its jaws); a valiant man went and succoured it.
  • The valiant (holy) men are a help in the world when the wail of the oppressed reaches (them).
  • From every quarter they hear the cry of the oppressed and run in that direction, like the mercy of God.
  • Those buttresses for the breaches of the world, those physicians for hidden maladies, 1935
  • Are pure love and justice and mercy; even as God, they are flawless (incorruptible) and unbribed.
  • (If you ask one of them), “Why dost thou give him this aid all at once?” he says, “On account of his grief and helplessness.”
  • Lovingkindness is fallen a prey to the valiant (holy) man, (for) medicine seeks naught in the world but the pain (which it should cure).
  • Wherever a pain is, the remedy goes there: wherever a lowland is, the water runs there.
  • If thou want the water of mercy, go, become lowly, and then drink the wine of mercy and become drunken. 1940
  • Mercy upon mercy comes (and rises like a flood) up to the head; do not thou come down to (and dwell upon) a single mercy, O son!
  • Bring the sky under thy feet, O brave one! Hear from above the firmament the noise of the (celestial) music!
  • Put out of thine ear the cotton of evil suggestion, that the cries from heaven may come into thine ear.
  • Purge thy two eyes from the hair of defect, that thou mayst behold the garden and cypress-plot of the world unseen.
  • Eject the phlegm from thy brain and nose, that the wind of God may come into the centres of thy (spiritual) sense of smell. 1945
  • Do not leave (in thyself) any trace of fever and bile, that thou mayst get from the world the taste of sugar.
  • Remedium virilitatis adhibe neu virilitate carens cucurreris, that a hundred kinds of fair ones may come forth. [Cure (your) manhood and don’t run around impotently, that a hundred kinds of fair ones may come forth.]
  • Tear the fetter, which is the body, from the foot of thy soul, so that it may race round the arena.
  • Take off the shackle of avarice from thy hands and neck: seize (and enjoy) a new fortune in the old heaven.
  • And if thou art unable (to do that), fly to the Ka‘ba of (Divine) grace: lay thy helplessness before the Helper. 1950
  • Lamentation and weeping are a mighty stock-in-trade (resource); the Universal Mercy is the mightiest nurse (to comfort and cherish).
  • The nurse and mother seeks a pretext (for giving relief): (she waits to see) when her child will begin to weep.
  • He (God) created the child, (namely) your wants, in order that it might moan and that milk might (then) be produced for it.
  • He said, “Call ye upon God!” Refrain not thou from lamentation, in order that the milk of His loving kindnesses may flow.
  • The howling of the wind and the pouring forth of (rain like) milk from the cloud are for care of us: (have) patience one moment! 1955
  • Thou hast heard (the text) “in the sky is your daily bread”. Wherefore hast thou stuck to this low place?
  • Deem thy fear and despair to be the voice of the ghoul drawing thine ear (down) to the abyss of degradation.
  • Every call that draws thee upward—know that that call has come from on high.
  • Every call that excites cupidity in thee—know that it is the howl of the wolf which tears men (to pieces).
  • This (afore-mentioned) height is not (high) in respect of position; these “heights” are towards (refer to) mind and spirit. 1960
  • Every cause is higher than the effect: the stone and iron (from which fire is struck) are superior to the sparks.
  • Such and such a person is (really) seated above that one who lifts up his head so haughtily, though in appearance he is seated beside him.
  • The superiority of that (person's) place is in respect of (his spiritual) nobility; the place (that is) far from the (spiritual) seat of honour is held in slight regard.
  • Forasmuch as the stone and iron are prior in action, the superiority of these twain is proper;
  • But those sparks, in respect of their being the final cause, are from this point of view far in front of (superior to) the iron and stone. 1965
  • The stone and iron are first, and the sparks last; but these twain are the body, and the sparks are the soul.
  • If those sparks are posterior in time, (yet) in quality they are higher than the stone and iron.
  • The bough is prior to the fruit in time, (but) it (the fruit) is superior to the bough in excellence.
  • Since the fruit is the final cause of the tree, it follows that the fruit is (really) first, the tree last.
  • When the bear cried out for help against the dragon, a valiant man removed it from the (dragon's) claws. 1970
  • Cunning and courage gave support to each other: by this strength he slew the dragon.
  • The dragon has strength, (but) it has not cunning; again, there is a cunning above your cunning.
  • When you have regarded your own cunning, go back (and see) whence it came: go to the origin.