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2
2039-2088

  • Thou wert sorely pressed by fancy and devilish suggestion, thou wert sneering at my prophethood.
  • I raised up dust from the sea before your eyes, so that ye might be delivered from the wickedness of the people of Pharaoh. 2040
  • During forty years the platter and tray (of food) came (to you) from heaven, and at my prayer the river ran from a rock.
  • These (miracles) and a hundred times as many, and all these diverse (evidences), did not make that vain imagination fade away from thee, O cold (hard-hearted) man!
  • Through sorcery a calf lowed; (then) thou didst fall to worship, saying, ‘Thou art my God.’
  • (Then) those imaginations were swept away (as) by a flood, and thy silly shrewdness went to sleep.
  • How wert not thou suspicious in regard to him (Sámirí)? Why didst thou lay thy head (on the ground) like that, O ugly one? 2045
  • How did no idea come to thee of his imposition and of the corruptness of his fool catching magic?
  • Who, indeed, is a Sámirí, O ye curs, that he should hew up a God in the world?
  • How didst thou become of one mind (with him) as to this imposture of his, and become devoid of all perplexities?
  • Is a cow (calf) worthy to be deified on (the strength of) a vain boast, (while there are) a hundred disputes as to the prophetic mission of one like me?
  • Through asinine dullness thou didst cast thyself down in worship before a cow (calf); thy understanding fell a prey to Sámirí's magic. 2050
  • Thou didst steal thine eye away from the Light of the Glorious (God): here is plenteous folly for thee and the essence of perdition!
  • Fie upon such an understanding and (faculty of) choice as thou hast! ’Twere fitting to kill a mine of folly like thee.
  • The golden calf uttered a cry; prithee, what did it say, that all this desire (for it) blossomed in the fools?
  • Ye have seen from me many a thing more wonderful than that, but how should every rascal accept God?”
  • What carries away (enraptures) worthless folk? Worthlessness. What pleases futile folk? Futility, 2055
  • Because every kind is carried away (enraptured) by its own kind: how should the ox turn its face towards the fierce lion?
  • How should the wolf bear love for Joseph, unless, perchance, through cunning, in order to devour him?
  • When it is delivered from wolfishness, it will become familiar (with him); like the dog of the Cave, it will become one of the sons of Adam.
  • When Abú Bakr smelt (made his first acquaintance with) Mohammed, he said, “This is not a face that lies;”
  • (But) since Bú Jahl was not of those in sympathy (with Mohammed), he saw a hundred cleavings of the moon, and believed not. 2060
  • The sorrowful (lover of God), whose bowl has fallen from the roof—we (would) hide the Truth from him, (but) it does not become hid;
  • While he that is ignorant (of God) and a stranger to His sorrow (love)—how often has it been shown, and he has not seen it!
  • The mirror of the heart must be clear, in order that you may know therein the ugly form from the beautiful.
  • How the man of sincere counsel, after having done his utmost in (the way of) admonition, took leave of him who was deluded by (his confidence in) the bear.
  • That Moslem left the foolish man and quickly, saying Lá hawl under his lip (breath), went back (to his abode).
  • He said, “Inasmuch as from my earnestness and admonition and from (my) disputing (with him), (the only result is that) vain fancies are being born in his mind more (and more), 2065
  • Therefore the road of admonition and counsel has become barred: the command, ‘Turn aside from them,’ has arrived.”
  • When your remedy increases the disease, then (leave him who will not be cured, and) tell your story to one that seeks (to hear the Truth). Read (the chapter of the Qur’án, which begins with the word) ‘Abasa (he frowned):
  • “As the blind man has come seeking the Truth, ‘tis not meet to wound his breast (by turning aside from him) on account of his poverty.
  • Thou (Mohammed) art eager for the great ones to take the right way, in order that the common folk may learn from the rulers.
  • O Ahmad (Mohammed), thou hast seen that a company of princes have become ready to listen (to thee), and thou art pleased (with the hope) that, maybe, 2070
  • These chieftains will become good friends of the Religion (Islam), (for) they are lords over the Arabs and the Abyssinians,
  • (And that) the fame of this will pass beyond Basra and Tabúk, since ‘people follow the religion of their kings.’
  • For this cause thou hast averted thy face from the blind man that was led into the right way, and hast become vexed,
  • Saying (to him), ‘This gathering (of strangers) seldom falls out so opportunely, (whereas) you are one of my friends, and your time is ample.
  • You are urgent with me at an inconvenient time. I give you this admonition, (but) not in anger and strife.’ 2075
  • O Ahmad, in the sight of God this one blind man is better than a hundred emperors and a hundred viziers.
  • Take heed., remember (the adage), ‘Men are mines’: one mine may be more than a hundred thousand.
  • The mine of lurking ruby and cornelian is better than myriads of mines of copper.
  • O Ahmad, here riches have no use; a breast is wanted, full of love and pain and sighs.
  • The blind man of enlightened heart is come: do not shut the door; give him counsel, for counsel is his right. 2080
  • If two or three fools have disbelieved in thee, how shouldst thou be soured when thou art a mine of candy?
  • If two or three fools impute falsehood to thee, God is giving testimony on thy behalf.”
  • He (Mohammed) said, “I am unconcerned with the acknowledgment of the world: what care (for the world) hath he whose witness is God?
  • If a bat receives anything agreeable (to it) from a sun, ‘tis a proof that that (sun) is not the (real) sun.
  • The disgust of the wretched bats is a proof that I am the shining glorious sun. 2085
  • If the beetle feels a desire for some (particular) rose-water, that constitutes a proof of its not being rose-water.
  • If any false coin is eager for the touchstone, uncertainty and doubt enter into (the fact of) its being a touchstone.
  • The thief wants night, not day––mark this! I am not night, I am day, for I shine throughout the world.