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4
2274-2323

  • He (the fish) died in that manner and threw his belly upwards: the water was carrying him, now alow, now aloft.
  • Every one of those pursuers (the fishermen) bore great vexation (in his heart), saying, “Alas, the best fish is dead.” 2275
  • He (the fish) was made glad by their saying “Alas”: (he said to himself), “This trick of mine has come off, I am delivered from the sword.”
  • Then a worthy fisherman seized him and spat on him and flung him on the ground.
  • He (the half-intelligent fish), rolling over and over, went secretly into the water; the (entirely) foolish one remained (where he was), moving to and fro in agitation.
  • That simpleton kept leaping about, right and left, in order that he might save his skin by his own efforts.
  • They cast the net, and he (at last) remained in the net: foolish ness ensconced him in that fire (of perdition). 2280
  • On the top of the fire, on the surface of a frying-pan, he be came the bedfellow of Folly.
  • (There) he was seething from the heat of the flames Reason was saving to him, “Did not a warner come to thee?”
  • He, from the rack of torture and tribulation, was replying like the souls of the unbelievers: they said, “Yea.”
  • Then again he was saying, “If this time I escape from this neck-breaking affliction,
  • I will not make my home except in a sea: I will not make a lake my dwelling-place. 2285
  • I will seek the boundless sea and become safe: I will go in safety and welfare for ever.”
  • Explaining that the promise made by the fool at the moment of seizure (punishment) and contrition is faithless, for though they should be sent back, they would surely return to that which they were forbidden to do, and verily they are liars. The false dawn keeps not faith.
  • Reason was saying to him, “Folly is with thee: with Folly (as thy companion), the promise will be broken.
  • The keeping of promises appertains to reason: thou hast not reason: begone, O thou whose value is that of an ass!
  • Reason remembers its covenant: understanding rends the veil of forgetfulness.
  • Since thou hast not reason, forgetfulness is thy ruler: it is thy enemy and the bringer-to-naught of thy devising.” 2290
  • From deficiency of reason the wretched moth does not re member the flame and the burning and the (crackling) sound (when its wings are scorched).
  • When its wings are burnt, it repents; (but) cupidity and forgetfulness dash it (again) into the flame.
  • Grasp and apprehension and retentiveness and keeping in mind belong to Reason, for Reason has raised those (faculties).
  • When the pearl is not there, how should its lustre exist? When there is none to remind (admonish the fool), how should he turn back (from folly)?
  • Moreover, this wish (to escape from the consequences of his folly) arises from his want of reason, for he does not see what is the nature of that folly. 2295
  • That contrition was the result of pain, not of Reason which is bright as a treasure.
  • When the pain departed, that contrition became naught: that repentance and contrition hath not the worth (even) of dust.
  • That contrition burgeoned from (was produced by) the darkness of pain; hence (as the proverb says) day wipes out the words of night
  • When the darkness of pain is gone and he (the fool) has be come happy, its result and product also goes from his heart.
  • He is making vow’s of repentance, whilst the Pír, Reason, is crying, “Though they should be sent back, they would surely return.” 2300
  • Explaining that imagination (wahm) is the counterfeit of Reason and in opposition to it, and that though it resembles Reason it is not Reason; and the story of the replies given to each other by Moses, on whom be peace, who was the possessor of Reason, and Pharaoh, who was the possessor of imagination.
  • Reason is the contrary of sensuality: O brave man, do not call (by the name of) Reason that which is attached to sensuality.
  • That which is a beggar of sensuality—call it imagination: imagination is the counterfeit of the sterling gold of the rational faculties.
  • Without a touchstone, imagination and reason are not clearly distinguished: quickly bring both to the touchstone.
  • The Qur’án and the (spiritual) state of the Prophets are this touchstone: they, like a touchstone, say to the counterfeit coin, “Come,
  • That by contact with me thou mayst see thyself (and know) that thou art not worthy of my higher and lower (degrees of spirituality).” 2305
  • If a saw make Reason (to be severed into) two halves, it (Reason) will be smiling like gold in the fire.
  • Imagination belongs to Pharaoh, the world-incendiary; Reason to Moses, the spirit-enkindler.
  • Moses went on the way of non-existence (self-negation): Pharaoh said to him, “Tell (me), who art thou?”
  • He said, “I am Reason, the messenger of the Almighty: I am the proof of God, I am the protection against error.”
  • “Nay,” said he, “hush, cease from (this ecstatic) outcry: tell (me) thy ancient lineage and name.” 2310
  • “My lineage,” he said, “(is derived) from His dust-pit; my original name is ‘the meanest of His slaves.’
  • I am the slave-born (slave) of that unique Lord—born of the (womb and) loins of slaves female and male.
  • My original lineage (is derived) from earth and water and clay: God gave unto water and clay a soul and heart.
  • To earth also will return this earthen body of mine; to earth thou likewise wilt return, O terrible one.
  • Our origin and the origin of all the proud is from a piece of earth, and (there are) a hundred signs thereof; 2315
  • For thy body receives support (sustenance) from the earth, and from earthly nutriment thy neck is wrapped in folds (of flesh).
  • When the spirit departs, it (the body) will again become earth in the dreaded and horrible grave.
  • Both thou and we and all who resemble thee will become earth, and thy power will remain no more.”
  • He (Pharaoh) said, “Thou hast a name other than this lineage: truly that name is more proper for thee—
  • ‘Slave of Pharaoh and slave of his slaves,’ (a slave) whose body and soul were first nurtured by him (Pharaoh), 2320
  • A hostile, insolent and unrighteous slave, who fled from this country on account of an ill-omened deed.
  • Thou art a murderer and treacherous and ungrateful: from just these qualities, forsooth, form a judgement (as to the rest).
  • (Thou art) in exile, despised and poor and threadbare, since thou didst not acknowledge gratitude and obligation to me.”