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4
1711-1760

  • Since the two eyes of an ox are (rated) as one eye (of a man) in (the case of) damages for (their) destruction—for it (the ox) hath no excellence—
  • Its two eyes are worth (only) a half of its value, inasmuch as thine eye is the support for its two eyes.
  • But if thou destroy one eye of a son of Adam, by a statute (of the Law) thou must pay half of his value,
  • Because the human eye works alone by itself without (assistance from) the two eyes of a friend.
  • Since (the power of) the donkey's eye (to see) the beginning is not accompanied by (power to see) the end, it (the donkey) is in the same case as the one-eyed man, (even) if it has two eyes. 1715
  • This topic hath no limit—and that light-minded (foolish) one is writing a letter in hope of loaves.
  • The rest of the story of the slave’s writing a petition for his allowance.
  • Before (writing) the letter he went to the kitchen-stewerd and said, “O niggard of the kitchen of the generous king,
  • ‘Tis far from him and from his magnanimity that this (small) amount (matter) of my allowance should come into his consideration.”
  • He (the steward) said, “He has ordered (so) for a good object, not on account of stinginess or close-fistedness.”
  • “By God,” he replied, “this is a canard: even old gold is as dust in the king’s eyes.” 1720
  • The steward raised up manifold arguments: he rejected them all because of the greed which he had (in him).
  • When, at the time of the forenoon meal, his (usual) allowance was reduced, he uttered much revilement, (but) it was of no avail.
  • He said, “Ye are doing these things on purpose.” “Nay,” said the other, “we obey the (royal) command.
  • Do not regard this (as proceeding) from the branch (sub ordinate): regard it (as proceeding) from the root (principal); do not strike at the bow, for the arrow is (really) from the arm.
  • (The words) thou didst not throw when thou threwest are a trial (of men’s understandings): do not lay the fault on the Prophet, for that (throwing) is (an act which proceeded) from God. 1725
  • The water is turbid from the source: O thou who art angry in vain, look farther on, open thine eye once!”
  • (Moved) by anger and resentment he went into a certain place and wrote an angry letter to the king.
  • In that letter he lauded the king and threaded the pearl of (descanted e on) the king’s munificence and generosity,
  • Saying, “O thou whose hand exceeds the sea and the clouds in (liberally) fulfilling the want of the suitor,
  • Because that which the cloud gives, it gives with tears, (while) thy hand incessantly lays the dish (of bounty) with smiles.” 1730
  • Though the outward form of the letter was praise, from (amidst) the praise the scent of anger was showing traces (betraying itself).
  • All your actions are devoid of light and ugly because you are far, far from the light of your original nature.
  • The splendour of the actions of the vile becomes unsaleable (fades away), just as fresh fruit soon becomes rotten.
  • The splendour of the present life soon produces unsaleableness (becomes of no account), inasmuch as it belongs to the world of generation and corruption.
  • Breasts are not gladdened by an encomium when there are feelings of enmity in the encomiast. 1735
  • O heart, become purged of enmity and repugnance, and then chant “Glory to God” and be busy (in serving Him).
  • (To have) “Glory to God” on your tongue and repugnance within is hypocrisy or guile on the tongue’s part;
  • And moreover God hath said, “I do not look to the exterior, I am regarding the interior.”
  • Story of the encomiast who from regard for reputation was thanking the object of his praise, while the scent (signs) of his inward grief and pain and the shabbiness of his outward garb showed that those expressions of gratitude were vain and false.
  • A certain man came (home) from ‘Iráq, (clad) in a tattered cloak: his friends inquired concerning (his) separation (from them).
  • “Yes,” he replied; “there was (the sorrow of) separation, but the journey was very blessed and fortunate for me, 1740
  • For the Caliph gave me ten robes of honour—may a hundred praises and laudations (ever) accompany him!”
  • He was reciting expressions of gratitude and praise till he carried gratitude beyond bound and limit.
  • Then they said to him, “Thy wretched guise bears witness to thy mendacity.
  • (Thou art) naked, bare-headed, consumed (with afflictions): thou hast stolen (these) expressions of gratitude or learned (them by rote).
  • Where are the signs of the gratitude and praise due to thy prince on thy unplenished head and feet? 1745
  • If thy tongue is weaving (making up) praise of that king, (yet) thy seven members are complaining (of him).
  • In the generosity of that king and sultan of munificence was there not (room for) a pair of shoes and trousers for thee?”
  • He replied, “I gave away what he bestowed: the prince left nothing undone in the way of solicitude.
  • I received all the presents from the prince and distributed them among the orphans and the poor.
  • I gave the riches away and received long (everlasting) life in return, because I was utterly self-sacrificing.” 1750
  • Then they said to him, “Bless thee! the riches are gone: what (then) is this naphtha-smoke within thee?
  • A hundred loathings like thorns are in thy heart: how should grief be the sign of rejoicing?
  • Where are the signs of love and charity and being pleased (with God), if what thou hast said of what passed is true?
  • I grant, forsooth, that the riches are gone: (then) where is (thy) desire (for spiritual riches)? If the torrent has gone by, where is the torrent-bed?
  • If (as thou pretendest) thine eye was (once) black and soul-inspiring, and if it is soul-inspiring no longer, (then) why is it blue? 1755
  • Where are the signs of self-sacrifice, O sour one? The smell of false and empty words is coming (from thee): be silent!”
  • Charity (for God's sake) hath a hundred signs within (in the heart): the good deed hath a hundred tokens.
  • If riches be consumed in charity, a hundred lives come into the heart as a substitute.
  • A sowing of pure seeds in God's earth, and then no income! (That is impossible.)
  • If the (spiritual) ears of corn grow not from the gardens of Hú (God), then tell (me), how should God's earth be “spacious”? 1760