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4
2333-2382

  • Hast killed, and their blood is on thy neck: consider what shall come upon thee because of this blood-drinking of thine.
  • Thou hast killed the progeny of Jacob—those sought after in hope of slaying me.
  • In despite of thee God Himself chose me out: that (plot) which thy soul was concocting was overthrown.” 2335
  • He (Pharaoh) said, “Let these things be without any doubt (grant that all this is true): is it (the gratitude) due to me and to the bread and salt (which thou hast eaten)
  • That thou shouldst treat me with contumely in the presence of the assembled people and make the bright day dark to my heart?”
  • He (Moses) said, “The contumely of the Resurrection is more grievous, (which thou wilt suffer) if thou do not pay regard to me in good and evil.
  • Thou canst not bear the bite of a flea: how wilt thou taste (endure) the bite of a snake?
  • In appearance I am ruining thy work, but (in reality) I am making a thorn into a rose-garden. 2340
  • Explaining that cultivation consists in devastation and composure in distraction and wholeness in brokenness and success in failure and existence in non-existence; and thus (with) the rest of the contraries and pairs.
  • A certain man came and was cleaving the soil: a fool cried out and could not control himself,
  • Saying, ‘Wherefore are you ruining this soil and cleaving and scattering it?’
  • ‘O fool,’ said he, ‘begone, do not interfere with me: recognise (the difference of) cultivation from devastation.
  • How should this (soil) become a rose-garden or cornfield till this soil becomes ugly and ruined?
  • How should it become orchards and crops and leaves and fruit till its arrangement is turned upside down?’ 2345
  • Till you pierce the purulent ulcer with a lancet, how will it become well and how will you become healthy?
  • Till he (the physician) cleanse your (corrupt) humours with medicine, how will the indisposition be removed? How will a cure be effected?
  • When a tailor cuts (the cloth for) a garment piece by piece, will any one strike that expert tailor,
  • Saying, ‘Why have you torn this choice satin? What can I do with a torn (garment)?’
  • Whenever they (the builders) put an old building in good repair, do not they first ruin the old one? 2350
  • Likewise the carpenter, the iron-smith and the butcher—with them (too) there is destruction before restorations.
  • The pounding of myrobalan and bastard myrobalan—by reason of that destruction they become the means of restoring the body (to health).
  • Until you crush wheat in the mill, how will our table be garnished with it?
  • (The obligation of gratitude for) that bread and salt (of thine) demanded that I should deliver thee, O fish, from the net.
  • If thou accept the counsel of Moses, thou wilt escape from such an evil infinite net. 2355
  • Inasmuch as thou hast made thyself the slave of sensuality, thou hast made a petty worm into a dragon.
  • I have brought a dragon for (thy) dragon, that I may correct (thy dragon's) breath by (my dragon's) breath,
  • So that the breath of that one may be defeated by the breath of this one, and that my serpent may destroy that dragon (of thine).
  • If thou submittest, thou art freed from two serpents; otherwise, it (thy dragon) will bring thy spirit to utter perdition.”
  • He (Pharaoh) said, “In truth, thou art an exceedingly cunning sorcerer, for by craft thou hast introduced duality (disunion) here. 2360
  • Thou hast made the unanimous people into two factions: sorcery makes fissures in rock and mountain.”
  • He (Moses) said, “I am submerged in the message of God: who (ever) saw sorcery together with the name of God?
  • The substance of sorcery is forgetfulness (of God) and unbelief: the spirit of Moses is the flaming torch of the (true) religion.
  • How do I resemble sorcerers, O impudent one?—for the Messiah (Jesus) is becoming jealous of my (life-giving) breath.
  • How do I resemble sorcerers, O polluted one?—for the (Revealed) Books are receiving light from my spirit. 2365
  • Since thou art soaring on the wings of sensuality, inevitably thou bearest (in thy heart) that (ill) thought against me.”
  • Every one whose actions are those of wild beasts hath ill thoughts against the noble.
  • Since thou art a part of the world, howsoever thou art thou deemest all to be of the same description as thyself, misguided man.
  • If thou whirl round and thy head whirl round, thy (organ of) sight sees the house whirling round;
  • And if thou embark in a ship moving on the sea, thou deemest the seashore to be running (along). 2370
  • If thou art narrow (oppressed) at heart from (being engaged in) combat, thou deemest the whole atmosphere of the world to be narrow;
  • And if thou art happy as thy friends would desire, this world seems to thee like a garden of roses.
  • How many a one has gone as far as Syria and ‘Iráq and has seen nothing but unbelief and hypocrisy;
  • And how many a one has gone as far as India and Hirá (Herát) and seen nothing but selling and buying;
  • And how many a one has gone as far as Turkistán and China and seen nothing but deceit and hidden guile! 2375
  • Since he has no object of perception save colour and perfume (external phenomena), let him seek (through) all the climes, (he will see nothing spiritual).
  • (If) a cow come suddenly into Baghdád and pass from this side (of the city) to that (farther) side,
  • Of all (its) pleasures and joys and delights she will see nothing but the rind of a water-melon.
  • (If) straw or hay has fallen on the road, (it is) suitable to his (such a one's) bovine or asinine disposition.
  • (Hanging) dry on the nail of (his bestial) nature, like strips of meat (exposed to the sun), his spirit, bound with (the cords of) secondary causes, does not grow; 2380
  • But the spacious realm where means and causes are torn to shreds (transcended) is the earth of God, O most honourable sire.
  • It is ever changing, like a (fleeting) picture: the spirit beholds in clairvoyance a world (appearing) anew and anew.