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6
3638-3687

  • Since Joseph would not look at her, she cunningly filled the room with portraits of herself,
  • So that, wherever the fair-cheeked (youth) looked, he might see her face without having the power to choose.
  • The peerless God hath made (all) the six directions a theatre for the display of His signs to the clairvoyant, 3640
  • In order that, whatever animal or plant they look upon, they may feed on the meadows of Divine Beauty.
  • Hence He said unto the company (of mystics), ‘Wheresoever ye turn, His Face is there.
  • If in thirst ye drink some water from a cup, ye are beholding God within the water.’
  • He that is not a lover (of God) sees in the water his own image, O man of insight;
  • (But) since the lover's image has disappeared in Him (the Beloved), whom now should he behold in the water? Tell (me that)! 3645
  • Through the working of the Jealous One, they (the mystics) behold the beauty of God in the faces of the houris, like the moon (reflected) in water.
  • His jealousy is (directed) against a lover and sincere (adorer); His jealousy is not (directed) against a (human) devil and beast;
  • (But) if the devil become a lover (of God), he has carried off the palm: he has become a Gabriel and his devilish nature is dead.
  • (The meaning of) ‘the Devil became a true believer’ is made manifest on the occasion when by His (God's) grace a Yazíd becomes a Báyazíd.
  • This topic is endless. Beware, O company (of travellers), keep your faces (safe) from that fortress! 3650
  • Oh, let not vain desire waylay you, or ye will fall into everlasting misery.
  • ’Tis a bounden duty to abstain from peril: hear disinterested advice from me.
  • In seeking relief (from sorrow) ’tis better that one's wits should be sharp: ’tis better to abstain from (falling into) the ambuscade of tribulation.”
  • If their father had not spoken these words and had not warned them against that fortress,
  • Their party would never have approached the fortress, their desire would never have inclined towards it; 3655
  • For it was not well-known: it was exceedingly remote and aloof from the (other) fortresses and the highways.
  • (But) when he (the King) uttered that prohibition, their hearts were thrown by his speech into vain desire and into the quarter of phantasy,
  • And, because of this prohibition, a craving arose in their hearts to investigate the secret of that (fortress).
  • Who is (to be found) that will refrain from the forbidden thing, since man longs eagerly for what is forbidden?
  • The veto causes the devout to hate (that which is vetoed); the veto incites the sensual to covet it. 3660
  • Therefore He (God) leads many folk astray by this means, and by the same means He guides aright (many) a knowing heart.
  • How should the friendly dove be scared by the (fowler's) pipe? Nay, (only) the (wild) doves in the air are scared by that pipe.
  • Then they (the princes) said to him (the King), “We will perform the services (required of us), we will be intent on hearing and obeying (thy commands).
  • We will not turn aside from thy commands: ’twould be ingratitude to forget thy kindness”;
  • But, because of their reliance upon themselves, ’twas far from them to pronounce the saving clause and glorify God. 3665
  • Mention of the saving clause and (of the need for) manifold precaution was made at the beginning of the Mathnawí.
  • If there are a hundred (religious) books, (yet) they are but one chapter: a hundred (different) regions seek but one place of worship.
  • (All) these roads end in one House: (all) these thousand ears of corn are from one Seed.
  • All the hundred thousand sorts of food and drink are (only) one thing in respect (of their final cause).
  • When you are entirely satiated with one (kind of food), fifty (other) foods become cold (displeasing) to your heart. 3670
  • In hunger, then, you are seeing double, for you have regarded a single one as a hundred thousand.
  • We had (previously) told of the sickness of the handmaiden and (the story) of the physicians and also their lack of understanding—
  • How those physicians were like an unbridled horse, heedless of the rider and having no profit (of him).
  • (Though) their palates were covered with sores made by the impact of the bit, and their hooves wounded by (continually) changing step,
  • They had not become aware (of the truth and never said to themselves), “Lo, on our back is a nimble Trainer who displays masterly skill. 3675
  • Our turning the head to and fro is not caused by this bit, but only by the control of a successful Rider.
  • We (are like those who) went into the gardens to gather roses: they seemed to be roses, but they were (really) thorns.”
  • It never occurred to them to ask, (prompted) by reason, “Who is kicking (bruising) our throats?”
  • Those (worldly-wise) physicians (are) so enthralled by the secondary cause (that) they have become blind to God's contrivance.
  • If you tether an ox in a stall and then find an ass in the place of the ox, 3680
  • ’Twould be asinine carelessness, like (that of) a man in slumber, not to inquire who is the secret agent (that has effected the substitution).
  • (Yet) you never said, “Let me see who this changer is: he is not visible; surely, he is a celestial being.”
  • You have shot an arrow to the right and have seen your arrow go to the left.
  • You have ridden in chase of a deer and have made yourself the prey of a hog.
  • You have run after some gain for the purpose of stuffing yourself: the gain has not reached (you) and you have been cast into prison. 3685
  • You have dug pits for others and have seen yourself fall into them.
  • Since the Lord has disappointed you in regard to the means (of obtaining your desire), then why do not you become suspicious of the means?