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5
1889-1938

  • Hark, to-day is the first of the triduum: ’tis the day of triumph (pírúz), not (the day of) the turquoise (pírúza).
  • Every heart that is in love with the King, for it (for that heart) ’tis always the beginning of the month. 1890
  • Since I have become mad, the story of Mahmúd and the description of Ayáz are now out of order.
  • Explaining that what is related (here) is (only) the outward form of the Story, and that it is a form befitting these (hearers) who apprehend (no more than) the external form and suitable to the mirror of their imagination, whereas the real essence of the Story is so transcendent that speech is ashamed to reveal it, and from (being overcome with) confusion (the writer) loses head, beard, and pen. And a hint is enough for the wise.
  • Forasmuch as my elephant has dreamed of Hindustán, abandon hope of (receiving) the tax: the village is ruined.
  • How should poesy and rhyme come to me after the foundations of sanity are destroyed?
  • ’Tis not (merely) one madness I have amidst the sorrows of love; nay, but madness on madness on madness.
  • My body is wasted away by secret indications of the mysteries, ever since I beheld eternal life (baqá) in dying to self (faná). 1895
  • O Ayáz, from love of thee I have become (thin) as a hair: I am unable to tell (thy) story, do thou tell my story.
  • Many a tale of thy love have I recited with (all) my soul: (now) that I have become (unsubstantial as) a tale, do thou recite mine.
  • Verily thou art reciting, O model (for all), not I: I am Mount Sinai, thou art Moses, and this (discourse) is the echo.
  • How should the helpless mountain know what the words are? The mountain is empty of that (meaning) which Moses knows.
  • The mountain knows (only) according to its own measure: the body hath (only) a little of the grace of the spirit. 1900
  • The body is like the astrolabe in respect of (the use of the latter in) calculation (of altitudes): it is a sign (for seekers) of the sun-like spirit.
  • When the astronomer is not keen-sighted, an astrolabe-moulder is required,
  • To make an astrolabe for him in order that he may gain some knowledge concerning the state of the sun.
  • The soul that seeks (to learn) the truth from the (bodily) astrolabe—how much should it know of the (spiritual) sky and sun?
  • You who observe (them) with the astrolabe of the eye are certainly very far short (of perfection) in your view of the (spiritual) world. 1905
  • You have seen the (spiritual) world according to the measure of your eye, (and) where is the (spiritual) world (in relation to that)? Why, (then), have you twisted your moustache (so boastfully)?
  • The gnostics (mystics) possess a collyrium: seek it, in order that this eye which (now) resembles a river may become an ocean.
  • If a single mote of reason and consciousness is (remaining) with me, what is this melancholy madness and distracted speech?
  • Since my brain is empty of reason and consciousness, how then am I at fault in this raving?
  • No; the fault is his, for he robbed me of my reason: in his presence the reason of all rational beings is dead. 1910
  • O thou who causest the reason to wander and the understanding to go astray, intelligences have no object of hope but thee.
  • I have never desired reason since thou mad’st me mad: I have never envied beauty since thou didst adorn me.
  • Is my madness for love of thee approved? Say “Yes,” and God will reward thee.
  • Whether he speak Arabic or Persian, where is the ear and mind by means of which you should attain to the apprehension of it?
  • His wine is not suitable to every mind, his ring is not subject to every ear. 1915
  • Once again I have become mad-like: go, go, my (dear) soul, quickly fetch a chain;
  • (But if you bring any) except the chain of my beloved's curl— though you bring two hundred chains, I will burst them (all).
  • The wise purpose (of Ayáz) in looking at his rustic shoon and sheepskin jacket—then let Man consider from what he was created.
  • Bring back (to my mind) the story of Ayáz's love; for ’tis a treasure full of mystery.
  • Every day he is going into the uppermost chamber to see his rustic shoon and sheepskin jacket,
  • Because (self-)existence produces grievous intoxication: it removes intelligence from the head and reverence from the heart. 1920
  • From this ambush this same intoxication of (self-)existence waylaid a hundred thousand generations of old.
  • By this (self-)existence an ‘Azázíl was made to be Iblís, saying, “Why should Adam become lord over me?
  • I too am noble and nobly-born: I am capable of receiving and ready for (receiving) a hundred excellences.
  • In excellence I am inferior to none, that I should stand before my enemy to do him service.
  • I am born of fire, he of mud: what is the position (rank) of mud compared with fire? 1925
  • Where was he in the period when I was the Prince of the World and the glory of Time?”
  • (On the words of God) “He created the Jinn from smokeless fire,” and His words concerning Iblís: “verily he was one of the Jinn, and he transgressed.”
  • The fire (of pride and jealousy) was flaming in the soul of the fool (Iblís), because he was (born) of fire: the son is (endued with) the inward nature of his father.
  • No; I have spoken in error; ’twas the compelling might of God: why, (then), adduce any cause (for it)?
  • The causeless action (of God) is quit of (all) causes: it is lasting (without change) and firmly stablished from eternity.
  • In the perfection of the holy work sped on (by Him) what room is there for (any) temporal cause or temporal thing? 1930
  • What is (the real meaning of) “the inward nature of (his) father”? His (God's) work (creative energy) is our father: (His) work is the kernel, and the formal (physical) father is the skin (shell).
  • O nut-like body, know that Love is thy friend: thy soul (inspired by Love) will seek thy kernel and batter thy shell (to pieces).
  • The man doomed to Hell whose skin is his friend—(God who hath said) “We will give them (other) skins in exchange” bestows a (new) skin upon him.
  • Thy spiritual principle and kernel is dominant over the Fire, but thy skins (sensual faculties) are fuel for the Fire.
  • (In the case of) a wooden pot in which river-water is (contained), the power of fire is entirely (directed) against the vessel containing it. 1935
  • Man's spiritual principle is a ruler over the Fire: when is Málik (the Ruler) of Hell destroyed therein?
  • Do not, then, increase (pamper) thy body; increase (cherish and cultivate) thy spiritual principle, in order that thou mayst be the Fire's sovereign, like Málik.
  • Thou hast ever been adding skins to thy skin: necessarily thou art (black) as a skin (enveloped) in (layers of) soot.