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4
10-59

  • For to him that gives thanks increase is promised, just as nighness (unto God) is the reward for prostration (in the ritual prayer). 10
  • Our God hath said, “And prostrate thyself and come nigh (unto Me)”: the prostration of our bodies is become the nighness of the spirit (unto God).
  • If increase is accruing (to the Mathnawí), it is for this reason, it is not for the sake of vainglory and (empty) noise.
  • We are glad with thee as the vineyard (is glad) in the summer heat: thou hast the authority: come, draw (it on), that we may always be drawing (it on after thee).
  • Draw happily this caravan (onward) to the Pilgrimage, O Commander of “Patience is the key to joy.”
  • The (formal) Pilgrimage consists in visiting the House (of God), (but only) the Pilgrimage to the Lord of the House is worthy of a (true) man. 15
  • I called thee Ziyá (Radiance) Husámu’ddín (Sword of the Religion) because thou art the Sun, and these two (words) are epithets descriptive (of the sun);
  • For, mark you, this sword and this radiance are one: the sun's sword (beam) is certainly of the radiance.
  • Núr (light) belongs to the moon, and this ziyá (radiance) belongs to the sun: read this in the Qur’án.
  • The Qur’án has called the sun ziyá, O father, and it has called the moon núr. Consider this!
  • Since the sun is more exalted even than the moon, know, then, that ziyá is superior to núr in dignity. 20
  • Many a one did not see the way in the moonlight, (but) it became visible as soon as the sun rose.
  • The sun displayed (all) objects of exchange perfectly: of necessity, markets were (held) in the daytime,
  • In order that the false coin and the good money might come into view, and that he (the merchant) might be far (immune) from swindling and trickery.
  • (The sun rose) until its light came to perfection on the earth, a universal mercy to the traders;
  • But to the false coiner it is hateful and grievous, because by it his money and wares are made unsaleable. 25
  • Hence the false coin is the mortal foe of the money-changer: who is the enemy of the dervish but the dog?
  • The prophets contend with their enemies; then the angels utter cries of “Save (them), O Lord,”
  • Saying, “Keep this Lamp, which is light-disseminating, far from the puffs and breaths of thieves.”
  • Only the thief and the coiner are adversaries of the light: succour (us) from these twain, O Succourer!
  • Shed light upon the Fourth Book, for the sun rose from the Fourth Heaven. 30
  • Come, give light, like the sun, from the Fourth (Book), so that it may shine upon (all) countries and inhabited lands.
  • Whoever reads it (as) an idle tale, he is (as) an idle tale; and he who regards it as money in his own hands (real truth to be applied to himself) is like a man (of God).
  • It is the water of the Nile, which seemed blood to the Egyptian, (but) to the people of Moses was not blood, but water.
  • At this moment the enemy of these words (the Mathnawí) is pictured in (thy) sight (falling) headlong into Hell-fire.
  • O Ziyá’u ’l-Haqq (Radiance of God), thou hast seen his (evil) state: God hath shown unto thee the answer to his (evil) actions. 35
  • Thine eye which beholds the invisible is a master(-seer) like the Invisible: may this vision and gift not vanish from this world!
  • If thou wilt here complete this story, which is the current coin of (directly applicable to) our present state, ’tis fitting.
  • Leave the unworthy folk for the sake of the worthy: bring the tale to the end and conduct it to the issue.
  • If this story was not finished there (in the Third Book), ’tis (now) the Fourth Volume: set it out in order.
  • Conclusion of the story of the lover who fled from the night-patrol into an orchard unknown to him, and for joy at finding his beloved in the orchard called down blessings on the night-patrol and said, "It may be that ye loathe a thing although it is better for you."
  • We were at the point (of the story) where that person (fled) in terror from the night-patrol (and) galloped into the orchard. 40
  • In the orchard was the beauteous one for love of whom this (youth) had been in tribulation eight years.
  • He had no possibility of seeing (even) her shadow: he was (only) hearing the description of her, as (of) the ‘Anqá,
  • Except (for) one meeting which happened to him by (Divine) destiny at the first and enravished his heart.
  • After that, however much effort he made, in sooth that cruel one would give him no opportunity.
  • Neither entreaty nor wealth availed him: that (fresh) sapling was fully satisfied and without desire. 45
  • (In the case of) the lover of any craft or object of pursuit, God has touched his lip (with honey or the like) at the beginning of the affair;
  • (But) when at that contact they have entered upon the quest, He lays a snare before their feet every day.
  • When He has plunged him (the lover) into search for the matter (which he has at heart), after that He shuts the door, saying, “Bring the dowry.”
  • Still they cling to that (sweet) scent (hope) and go (on their quest): at every moment they become hopeful and despairing.
  • Every one (of them) hath hope of (winning) the fruit whereto a door was opened to him on a certain day; 50
  • Then it was shut (upon them) again; (but) that devotee to the door, (continuing) in the same hope, has become fire-footed.
  • When the youth joyously entered that orchard, verily on a sudden his foot sank in (struck upon) the (buried) treasure.
  • God had made the night-patrol the means, so that in fear of him he (the lover) should run into the orchard by night
  • And should see the beloved one searching with a lantern for a ring in the rivulet of the orchard.
  • Therefore at that moment, from the delight (which he experienced), he conjoined praise of God with prayers for the night-patrol, 55
  • Saying, “I caused loss to the night-patrol by fleeing (from him): scatter o’er him twenty times as much silver and gold.
  • Set him free from policing: make him glad even as I am glad.
  • Keep him blest in this world and in that world, deliver him from policing and currishness—
  • Though it is the nature of that policeman, O God, that he always desires the people to be afflicted.”