English    Türkçe    فارسی   

6
3837-3886

  • The mystery of “Die before death” is this, that the prizes come after dying (and not before).
  • Except dying, no other skill avails with God, O artful schemer.
  • One (Divine) favour is better than a hundred kinds of (personal) effort: (such) exertion is in danger from a hundred kinds of mischief.
  • And the (Divine) favour depends on dying: the trustworthy (authorities) have put this way (doctrine) to the test. 3840
  • Nay, not even his (the mystic's) death is (possible) without the (Divine) favour: hark, hark, do not tarry anywhere without the (Divine) favour!
  • That (favour) is (like) an emerald, and this (carnal self) is (like) an old viper: without the emerald how should the viper be made blind?
  • Story of two brothers, one of whom had a few hairs on his chin while the other was a beardless boy. They went to sleep in a house for celibates. One night, as it happened, the boy lateribus congestis nates obtexit. Denique paedicator adrepsit, lateres ab ejus tergo callide et molliter summovit. [One night, as it happened, the boy piled bricks on his buttocks (as protection). At length, a crawler (sodomizer) crept (near) and craftily and softly took off the bricks from behind him.] The boy awoke and began to quarrel, saying, “Where are these bricks? Where have you taken them to? Why did you take them?” He replied, “Why did you put these bricks there?” etc.
  • A beardless boy and a youth with a few hairs on his chin came to a festive gathering, for there was an assembly-place in the town.
  • The select party remained busy (enjoying themselves) till the day was gone and a third of the night had passed.
  • The two (brothers) did not leave that house for celibates: they lay down to sleep there for fear of (meeting) the night-patrol. 3845
  • The youth had four hairs on his chin, but his face was like the full-moon (in beauty).
  • The beardless boy was ugly in appearance: post culum tamen viginti lateres posuit. [The beardless boy was ugly in appearance: yet he placed twenty bricks behind (his) buttocks.]
  • Paedicator quidam noctu in frequentia hominum adrepsit: lateres amovit vir libidinosus. [A pederast crept through a crowd (of sleepers) at night; the lustful man moved the bricks.]
  • Cum manum ei injiceret exsiluit puer: “eho,” inquit, “tu quis homo es, O canis cultor?” [When his hand touched him, he jumped up from his place: “hey,” he asked, “who are you, O worshipper of dogs?”]
  • Respondit: “Cur hos triginta lateres congessisti?” “Tu,” inquit, “cur triginta lateris sustulisti? [He replied, “Why did you heap up these thirty bricks?” “Why,” he asked, “did you take off the thirty bricks?] 3850
  • I am a sick boy and because of my weakness I took precautions and made here a place to lie down.”
  • He replied, “If you are ill with a fever, why didn't you go to the hospital
  • Or to the house of a kindly physician, in order that he might relieve you of your malady?”
  • “Why,” said he, “where can I go? for wherever I go, persecuted (as I am),
  • Some foul ungodly miscreant like you springs up before me like a wild beast. 3855
  • The dervish-convent, which is the best place—not (even) there do I find safety for one moment.
  • A handful of (greedy) pottage-eaters direct their looks at me: oculi semine impleti dum pressant manibus testiculos; [A handful of (greedy) pottage-eaters direct their looks at me: (their) eyes full of sperm (while their) hands (are) squeezing their testicles;]
  • And even he that has regard for decorum steals covert glances et penem fricat. [And even he that has regard for decorum steals covert glances (while) rubbing (his) penis.]
  • Since the convent is (like) this, what must the public market be like? A herd of asses and boorish devils!
  • What has an ass to do with decorum and piety? How should an ass know (anything about) reverence and fear and hope? 3860
  • (Real) intelligence consists in being safe (from temptation) and in the desire to act justly towards (every) woman and towards (every) man; but where is (such) intelligence (to be found)?
  • And if I run away and go to the women, I should fall into tribulation like Joseph.
  • Joseph suffered imprisonment and torment at the hands of a woman: I should be divided amongst fifty gibbets.
  • Those women in their foolishness would attach themselves to me, and (then) their nearest and dearest (relatives by blood or marriage) would seek my life.
  • I have no means of escape either from men or women: what can I do, since I belong neither to these nor to those?” 3865
  • After (making) that (complaint) the boy looked at the youth and said, “He is quit of trouble by reason of the two (or three) hairs (on his chin).
  • He is independent of the bricks and of quarrelling over the bricks and of a wicked young ruffian like you who would sell (prostitute) his own mother.
  • Three or four hairs on the chin as a notice are better than triginta lateres circa culum.” [Three or four hairs on the chin as a notice are better than thirty bricks around the buttocks.”]
  • One atom of the shade (protection) of (Divine) favour is better than a thousand endeavours of the devout pietist,
  • Because the Devil will remove the bricks of piety: (even) if there are two hundred bricks he will make a way for himself. 3870
  • If the bricks are numerous, (yet) they are laid by you, (while) those two or three hairs are a gift from Yonder.
  • In reality each one of those (hairs) is (firm) as a mountain, for it is a safe conduct bestowed by an Emperor.
  • If you put a hundred locks on a door, some reckless fellow may remove them all;
  • (But) if a police magistrate put a wax seal (on it), at (the sight of) that (even) the hearts of doughty champions will quail.
  • Those two or three hair-threads of (Divine) favour form a barrier (strong) as a mountain (against evil), like majesty of aspect in the faces (of potentates). 3875
  • Do not neglect (to lay) the bricks, O man of goodly nature; but at the same time do not sleep (as though you were) safe from the wicked Devil.
  • Go and get two hairs of that (Divine) grace, and then sleep safe (sound) and have no anxiety.
  • The sleep of the wise (‘álim) is better than worship (performed by the ignorant), (if it be) such a wisdom (‘ilm) as brings (spiritual) awakening.
  • The quiet of the (expert) swimmer in swimming is better than the exertion (violent movements) with hands and feet of one who is unable (to swim).
  • He that cannot swim throws out his hands and feet (desperately) and drowns, (while) the (practised) swimmer moves quietly (with a steadiness) like (that of) pillars. 3880
  • Knowledge (‘ilm) is an ocean without bound or shore: the seeker of knowledge is (like) the diver in (those) seas.
  • Though his life be a thousand years, never will he become weary of seeking,
  • For the Messenger of God said in explanation (thereof) this (saying)—“There are two greedy ones who are never satisfied.”
  • Commentary on the Tradition that Mustafá (Mohammed)—the blessings of God be upon him!—said, “There are two greedy ones who will never be satisfied: the seeker of the present world and the seeker of knowledge.” This “knowledge” must be different from “knowledge of the present world,” in order that there may be the two (separate) classes (mentioned in the Tradition); but “knowledge of the present world” is just the same (in effect) as “the present world,” etc.; and if it (the double phrase used above) be equivalent to “the seeker of the present world and the seeker of the present world,” that would be repetition, not division (into two categories). With the exposition thereof.
  • (The two classes mentioned are) the seeker of the present world and its abundant opportunities for acquisition, and the seeker of knowledge and the considerations proper to it.
  • Now, when you fix your attention on this division, (you will see that) this knowledge must be other than the present world, O father. 3885
  • What, then, is other than the present world? The next world, (the knowledge of) which will take you away from here and be your guide (to God).
  • How the three princes discussed the (best) plan to adopt in view of what had occurred.