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6
1043-1092

  • If thou hadst haggled in the sale more (excessively than thou didst), I would have given the whole of my property and riches;
  • And if thou hadst (then) increased thy demands, I would have borrowed a skirtful of gold in my anxiety (to purchase him).
  • Thou gavest (him) up easily because thou gottest (him) cheap: thou didst not see the pearl, thou didst not split the casket. 1045
  • Thy folly gave (me) a sealed casket: thou wilt soon see what a swindle has befallen thee.
  • Thou hast given away a casket full of rubies and, like the negro, thou art rejoicing in thy blackness of face (disastrous plight).
  • In the end thou wilt utter many a ‘woe is me!’ Does any one, forsooth, sell (his) fortune and felicity?
  • Fortune came (to thee) in the garb of a slave, (but) thy unlucky eye saw only the surface.
  • He showed unto thee his slavery (alone): thy wicked nature practiced cunning and deceit with him. 1050
  • (Now), O driveller, take idolatrously this (slave) whose secret thoughts are black though his body is white.
  • This one for thee, that one for me: we (both) have profited. Hark, unto you (your) religion and unto me (my) religion, O Jew.”
  • Truly this is meet for idolaters: his (the idolater's) horse-cloth is (of) satin (while) his horse is made of wood.
  • It (the object of his worship) is like the tomb of infidels—full of smoke and fire (within), (while) on the outside it is decked with a hundred (beautiful) designs and ornaments;
  • (Or) like the wealth of tyrants—fair externally, (but) within it (intrinsically) the blood of the oppressed and (future) woe; 1055
  • (Or) like the hypocrite (who) externally (is engaged in) fasting and prayer, (while) inwardly (he resembles) black loam without vegetation;
  • (Or) like a cloud empty (of rain), full of thunderclaps, wherein is neither benefit to the earth nor nourishment for the wheat;
  • (Or) like a promise (full) of guile and lying words, of which the end is shameful though its beginning is splendid.
  • Afterwards he (the Siddíq) took the hand of Bilál, who was (thin) as a toothpick from the blows inflicted by the tooth of tribulation.
  • He became (like) a toothpick and found his way into a mouth: he was hastening towards a man of sweet tongue. 1060
  • When that (sorely) wounded one beheld the face of Mustafá (Mohammed), he fell down in a swoon, he fell on his back.
  • For a long time he remained unconscious and beside himself: when he came to himself, he shed tears for joy.
  • Mustafá clasped him to his bosom: how should any one know the bounty that was bestowed on him?
  • How is it with a piece of copper that has touched the elixir? How with an insolvent who has hit upon an ample treasure?
  • (’Twas as though) a fish parched (for want of water) fell into the sea, (or) a caravan that had lost its way struck the right road. 1065
  • If the words which the Prophet addressed (to him) at that moment should fall upon (the ears of) Night, it (Night) would cease from being night;
  • Night would become day radiant as dawn: I cannot express (the real meaning of) that mystic allocution.
  • You yourself know what (words) a sun, in (the sign of) Aries, speaks to the plants and the date-palms;
  • You yourself, too, know what the limpid water is saying to the sweet herbs and the sapling.
  • The doing of God towards all the particles of the world is like the words (spells) breathed by enchanters. 1070
  • The Divine attraction holds a hundred discourses with the effects and secondary causes, without (uttering) a word or (moving) a lip.
  • Not that the production of effects by the Divine decree is not actual; but His production of effects thereby is inconceivable to reason.
  • Since reason has learned by rote (from the prophets) in regard to the fundamentals, know O trifler, that it (also) learns by rote in regard to the derivatives.
  • If reason should ask how the aim may be (attained), say, “In a manner that thou knowest not, and (so) farewell!”
  • How Mustafá (Mohammed), on whom be peace, reproached the Siddíq, may God be pleased with him, saying, “I enjoined thee to buy in partnership with me: why hast thou bought for thyself alone?” and his (the Siddíq's) excuse.
  • He (the Prophet) said, “Why, O Siddíq, I told thee to make me the partner in (thy) generosity.” 1075
  • He replied, “We are two slaves in thy street: I set him free for thy sake.
  • Keep me as thy slave and loyal friend: I want no freedom, beware (of thinking so)!
  • For my freedom consists in being thy slave: without thee, tribulation and injustice are (inflicted) on me.
  • O thou who through being the chosen (Prophet) hast brought the (whole) world to life and hast made the common folk to be the elect, especially me,
  • In my youth my spirit used to dream that the orb of the sun salaamed to me, 1080
  • And lifted me up from earth to heaven: by mounting (so) high I had become its fellow-traveller.
  • I said (to myself), ‘This is an hallucination and absurd: how should absurdity ever become actuality?’
  • When I beheld thee I beheld myself: blessings on that mirror goodly in its ways!
  • When I beheld thee, the absurd became actual for me: my spirit was submerged in the Glory.
  • When I beheld thee, O Spirit of the world, verily love for this (earthly) sun fell from mine eye. 1085
  • By thee mine eye was endowed with lofty aspiration: it looks not on the (earthly) garden save with contempt.
  • I sought light: verily I beheld the Light of light. I sought the houri: verily (in thee) I beheld an object of envy to the houri.
  • I sought a Joseph comely and with limbs (white as) silver: in thee I beheld an assembly of Josephs.
  • I was (engaged) in searching after Paradise: from every part of thee a Paradise appeared (to me).
  • In relation to me this is praise and eulogy; in relation to thee this is vituperation and satire, 1090
  • Like the praise given to God by the simple shepherd in the presence of Moses the Kalím—
  • ‘I will seek out Thy lice, I will give Thee milk, I will stitch Thy shoon and lay them before Thee.’