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4
750-799

  • He replied, “My purpose in this scattering is not (to obtain possession of) the walnuts: look more keenly, do not stop at this superficial (view). 750
  • My purpose is that the sound of the water should come (to my ears); also, that I should see these bubbles on the surface of the water.”
  • What, indeed, is the thirsty man's business in the world? To circle for ever round the base of the tank,
  • Round the channel and round the Water and the sound of the Water, like a pilgrim circumambulating the Ka‘ba of Truth.
  • Even so, in (composing) this Mathnawí thou, O Ziyá’u ’l-Haqq (Radiance of God) Husámu’ddín, art my object.
  • The whole Mathnawí in its branches and roots is thine: thou hast accepted (it). 755
  • Kings accept (both) good and bad: when they accept (anything), it is reprobate no more.
  • Since thou hast planted the sapling, give it water. Since thou hast given it freedom (to grow), untie the knots.
  • In (all) its expressions my object is (to reveal) thy mystery; in composing it my object is (to hear) thy voice.
  • To me thy voice is the voice of God: Heaven forfend that (I should say) the lover is separate from the Beloved.
  • There is a union beyond description or analogy between the Lord of Man and the spirit of Man. 760
  • But I said nás (Man), not nasnás; nás is none but the spirit that knows the (Divine) Spirit.
  • Nás is Man, and where is Manhood? You have never beheld the head (spiritual principle) of Man: you are a tail.
  • You have recited (the text) thou didst not throw when thou threwest, but you are a (mere) body: you have remained in division.
  • Like Bilqís, O foolish one, abandon the kingdom of your body for the sake of the prophet Solomon.
  • I am crying “lá hawl,” not on account of my own words, nay, but on account of the false suggestions of the person accustomed to think (evil), 765
  • Who is conceiving in his heart a vain fancy about my words, (a fancy arising) from the false suggestions and incredulities of (evil) thought.
  • I am crying “lá hawl,” that is, “there is no help,” because in your heart there is a contradiction of me.
  • Since my words have stuck in your throat, I am silent: do you speak your own (words).
  • A sweet flute-player was playing the flute subito e podice ejus erupit ventus. [A sweet flute-player was playing the flute: suddenly, some wind escaped from his ass.]
  • Fistulam in podice posuit, saying, “If you play better than I, take it (the flute) and play!” [He placed the flute on his anus, saying, “If you play better than I, take it (the flute) and play!”] 770
  • O Musalmán, (whilst you are still engaged) in the quest, good manners are indeed nothing but forbearance with every one that is unmannerly.
  • When you see any one complaining of such and such a person's ill-nature and bad temper,
  • Know that the complainant is bad-tempered, forasmuch as he speaks ill of that bad-tempered person,
  • Because he (alone) is good-tempered who is quietly forbearing towards the bad-tempered and ill-natured.
  • But in (the case of) the Shaykh, the complaint is (made) by the command of God; it is not (made) in consequence of anger and contentiousness and vain desire. 775
  • It is not a complaint, it is spiritual correction, like the complaints made by the prophets.
  • Know that the intolerance of the prophets is by command (of God); otherwise, their clemency is exceedingly tolerant of evil.
  • They mortified their (carnal) nature in toleration of evil; if there be intolerance (on their part), it is Divine.
  • O Solomon (of the age), amidst the crows and falcons be thou (a manifestation of) the clemency of God: sort with (adapt thyself to) all the birds.
  • Oh, two hundred (like) Bilqís are abased before thy clemency, for (thou sayest in the words of the Prophet), “(O God), guide my people, verily they know not.” 780
  • How Solomon, on whom be peace, sent a threatening message to Bilqís, saying, "Do not think to persist in polytheism and do not make delay."
  • “Hark, Bilqís, come! Else, it will be bad (for thee): thy army will become thine enemy and will revolt.
  • Thy chamberlain will destroy thy door: thy soul with (all) its soul will act as an enemy towards thee.”
  • All the atoms of earth and heaven are God’s army, (as you will find out) on putting it to the test.
  • You have seen what the wind did to the people of ‘Ád, you have seen what the water did at the Deluge;
  • How that vengeful Sea dashed on Pharaoh, and how this Earth behaved to Qárún (Korah); 785
  • And what those bábíl (swifts) did to the Elephant, and how the gnat devoured the skull of Nimrod;
  • And how a David hurled with his hand a stone (which) became six hundred pieces and shattered an army.
  • Stones rained upon the enemies of Lot, so that they were submerged in the black water.
  • If I relate the help given rationally to the prophets by the inanimate things of the world,
  • The Mathnawí will become of such extent that, if forty camels carry it, they will be unable to bear the full load. 790
  • The (infidel’s) hand will give testimony against the infidel will become an army of God, and will submit (to the Divine command).
  • O you that in your actions have studied to oppose God, you are in the midst of His army: be afraid!
  • Every part of you is an army of God in accord (with Him) they are obedient to you now, (but) not sincerely’.
  • If He say to the eye, “Squeeze (torture) him,” eye-ache will wreak upon you a hundred vengeances;
  • And if He say to the teeth, ‘Plague (him),” then you will suffer chastisement from your teeth. 795
  • Open the (book of) Medicine and read the chapter on diseases, that you may see what is done by the army of the body.
  • Since He is the Soul of the soul of everything, how is it a light matter to be hostile to the Soul of the soul?
  • “Let alone the army of demons and genies who, (devoted to me) from the core of their hearts, cleave the ranks (of my enemies) for me.
  • First, O Bilqís relinquish thy kingdom: when thou gainest me, all the kingdom is thine.