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6
16-65

  • Since the dog will not leave off his pestilent howling, I (who) am the moon, how should I abandon my course?”
  • Inasmuch as the vinegar increases acidity, therefore it is necessary to increase the sugar.
  • Wrath is (like) vinegar, mercy like honey; and these twain are the basis of every oxymel.
  • If the honey fail to withstand (be overpowered by) the vinegar, the oxymel will be spoilt.
  • The people were pouring vinegar on him (Noah), and the Ocean (of Divine Bounty) was pouring more sugar for Noah. 20
  • His sugar was replenished from the Sea of Bounty, therefore it was exceeding the vinegar of (all) the inhabitants of the world.
  • Who is a single one like a thousand? That Saint. Nay, that Servant of the High (God) is (equivalent to) a hundred generations.
  • The great rivers kneel (in homage) before the jar into which there comes a channel from the sea,
  • Especially this Sea (of Reality); for all the (other) seas, when they heard this (imperial) mandate and (mighty) tumult—
  • Their mouths became bitter with shame and confusion because the Greatest Name had been joined with the least. 25
  • At the conjunction of this world with yonder world this world is recoiling in shame.
  • This (manner of) expression is narrow (inadequate) and deficient, for what resemblance exists between the vile and the most elect?
  • (If) the crow caws in the orchard, (yet) how should the nightingale cease its sweet song?
  • Every one, then, has his separate customer in this bazaar of He doeth what He pleases.
  • The dessert provided by the thornbrake is nutriment (fuel) for the fire; the scent of the rose is food for the intoxicated brain. 30
  • If filth is disgraceful in our opinion, (yet) it is sugar and sweetmeat to the pig and the dog.
  • If the filthy ones commit these foulnesses, (yet) the (pure) waters are intent on purification.
  • Though the snakes are scattering venom and though the sour people are making us distressed,
  • (Yet) in mountain and hive and tree the bees are depositing a sugar-store of honey.
  • However much the venoms show venomousness, the antidotes quickly root them out. 35
  • When you consider, this world is all at strife, mote with mote, as religion (is in conflict) with infidelity.
  • One mote is flying to the left, and another to the right in search.
  • One mote (flies) up and another down: in their inclination (movement) behold actual strife.
  • The actual strife is the result of the hidden strife: know that that discord springs from this discord.
  • The strife of the mote that has been effaced in the sun is beyond description and calculation. 40
  • Since the (individual) soul and breath have been effaced from the mote, its strife now is only the strife of the sun,
  • (Its) natural movement and rest have gone from it—by what (means)? By means of Verily unto Him we are returning.
  • We have returned from ourselves to Thy sea and have sucked from the source that suckled us.
  • O thou who, on account of the ghoul, hast remained in the derivatives (unessentials) of the Way, do not boast of (possessing) the fundamental principles (thereof), O unprincipled man.
  • Our war and our peace is in the light of the Essence: ’tis not from us, ’tis between the two fingers (of God). 45
  • War of nature, war of action, war of speech—there is a terrible conflict amongst the parts (of the universe).
  • This world is maintained by means of this war: consider the elements, in order that it (the difficulty) may be solved.
  • The four elements are four strong pillars by which the roof of the present world is (kept) upright.
  • Each pillar is a destroyer of the other: the pillar (known as) water is a destroyer of the flames (of fire).
  • Hence the edifice of creation is (based) upon contraries; consequently we are at war for weal and woe. 50
  • My states (of mind and body) are mutually opposed: each one is mutually opposite in its effect.
  • Since I am incessantly waylaying (struggling with) myself, how should I act in harmony with another?
  • Behold the surging armies of my “states,” each at war and strife with another.
  • Contemplate the same grievous war in thyself: why, then, art thou engaged in warring with others?
  • Or (is it because thou hast no means of escape) unless God shall redeem thee from this war and bring thee into the unicoloured world of peace? 55
  • That world is naught but everlasting and flourishing, because it is not composed of contraries.
  • This reciprocal destruction is inflicted by (every) contrary on its contrary: when there is no contrary, there is naught but everlastingness.
  • He (God) who hath no like banished contraries from Paradise, saying, “Neither sun nor its contrary, intense cold, shall be there.”
  • Colourlessness is the origin of colours, peaces are the origins of wars.
  • That world is the origin of this dolorous abode, union is the origin of every parting and separation. 60
  • Wherefore, sire, are we thus in opposition, and wherefore does unity give birth to these numbers?
  • Because we are the branch and the four elements are the stock: in the branch the stock has brought its own nature into existence.
  • (But) since the substance, (which is) the spirit, is beyond ramifications, its nature is not this (plurality); it is the nature of (the Divine) Majesty.
  • Perceive that wars which are the origins of peaces are like (the war of) the Prophet whose war is for God's sake.
  • He is victorious and mighty in both worlds: the description of this victor is not contained in the mouth. 65