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4
1540-1589

  • When he came to himself again, he would see on the spot that she had gone back many leagues. 1540
  • In these conditions Majnún remained going to and fro for years on a three days' journey.
  • He said, “O camel, since we both are lovers, therefore we two contraries are unsuitable fellow-travellers.
  • Thy affection and toggle (propensity) are not in accord with me: it behoves (me) to choose parting from thy companionship.”
  • These two fellow-travellers (the reason and the flesh) are brigands waylaying each other: lost is the spirit that does not dismount from the body.
  • The spirit, because of separation from the highest Heaven, is in a (great) want; the body, on account of passion for the thorn-shrub (of sensual pleasure), is like a she-camel. 1545
  • The spirit unfolds its wings (to fly) upwards; the body has stuck its claws in the earth.
  • “So long as thou art with me, O thou who art mortally enamoured of thy home, then my spirit will remain far from Laylá.
  • From experiences of this kind my life-time, for many years, has gone (to waste), like (that of) the people of Moses in the desert.
  • This journey to union was (only) a matter of two steps: because of thy noose I have remained sixty years on the way.
  • The way is near (not far), but I have tarried very late: I have become sick of this riding, sick, sick.” 1550
  • He (Majnún) threw himself headlong from the camel. He said, “I am consumed with grief: how long, how long?”
  • The wide desert became (too) narrow for him: he flung himself on the stony place.
  • He flung himself down so violently that the body of that courageous man was cracked.
  • When he flung himself to the ground thus, at that moment also by (Divine) destiny his leg broke.
  • He tied up his leg and said, “I will become a ball, I will go rolling along in the curve of His bat.” 1555
  • For this cause the sweet-mouthed Sage utters a curse on the rider who does not dismount from the body.
  • How should love for the Lord be inferior to love for Laylá? To become a ball for His sake is more worthy.
  • Become a ball, turn on the side which is sincerity, (and go) rolling, rolling in the curve of the bat of Love,
  • For henceforth this journey is (accomplished by means of) the pull of God, while that (former) journey on the she-camel is our progression (made by our own efforts).
  • Such is the extraordinary mode of progression which transcends the utmost exertion of the Jinn and mankind. 1560
  • Such is the pull—not every common pull—to which Ahmad (Mohammed) awarded the pre-eminence. And (now) farewell!
  • How the slave wrote to the King a statement complaining of the reduction of his allowance
  • Cut short the discourse (on these topics) for the sake of (re turning to the story of) the slave who has written a message to the King
  • He is sending to the gracious King a statement filled with wrangling and self-conceit and hatred.
  • The body is (like) a letter: look into it (and see) whether it is worthy of the King; then take it (to Him).
  • Go into a corner, open the letter, read (it), see whether its‘ words are suitable to kings. 1565
  • If it be not suitable, tear it in pieces and write another letter and remedy (the fault).
  • But do not think it is easy to open the letter which is the body; otherwise every one would plainly see the secret of the heart.
  • How hard and difficult is it to open the letter! ‘Tis a task for men, not for children playing at knuckle
  • We have all become satisfied with (reading) the table of contents, because we are steeped in cupidity and vain desire.
  • The table of contents is a snare for the vulgar, that they may think the text of the scroll is like that (table). 1570
  • Open the title-page, do not turn your neck aside from these words—and God best knoweth the right course.
  • That title is like a declaration made by the tongue: examine the text of the scroll, namely, the bosom (your inward self),
  • (And see) whether it is in agreement with your declaration, in order that your actions may not be hypocritical.
  • When you are carrying a very heavy sack, you must not fail to look into it,
  • (To see) what of sour and sweet you have in the sack. If it is worth bringing along, bring it; 1575
  • Otherwise, empty your sack of the stones (in it), and redeem yourself from this fruitless toil and disgrace.
  • Put in the sack that (only) which must be brought to righteous sultans and kings.
  • Story of the divine with a big turban and the man who carried it off, and how he (the divine) shouted, “Undo it and see what you are taking: then take it (if you wish)!”
  • A certain divine had collected some old rags and wound them in his turban,
  • In order that it might become big and look grand when he came into the assembly in the Hatím.
  • He had clipped the rags from (various) garments and outwardly embellished the turban with them. 1580
  • The exterior of the turban was like a robe of Paradise, (but) it was shameful and ugly within, like the hypocrite.
  • Shreds of dalq (dervish-cloak) and cotton and fur were buried inside that turban.
  • He had set his face towards the college at dawn, that by means of this false dignity he might gain (material) blessings.
  • A clothes-robber stood waiting on the dark road to practise his craft.
  • He snatched the turban from his head, and then started to run in order that he might settle the business. 1585
  • Thereupon the divine shouted at him, saying, “O son, undo the turban (first), then take it (away with you).
  • Even as you are flying with four wings (very rapidly), (with the same speed) undo the gift which you are taking away.
  • Undo it and rub (feel) with your hand, then take it if you like: I sanction (that).”
  • When he who was fleeing undid it, a hundred thousand rags dropped on the road.