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6
3865-3914

  • 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.
  • The three afflicted ones put their heads together: all three felt the same grief and pain and sorrow.
  • All three were comrades in one meditation and one passion; all three were sick with one disease and one malady.
  • At the time of silence all three had one thought; at the time of speech, too, all three had one argument.
  • At one moment they all were shedding tears and weeping blood on the dining-table of calamity; 3890
  • At another moment all three, from the fire in their hearts, heaved burning sighs as (hot as) a chafing-pan.
  • The discourse of the eldest brother.
  • The eldest said, “O men of probity, were not we masculine (vigorous and bold) in giving counsel to others?
  • Whenever one of the (King's) retainers complained to us of affliction and poverty and fear and agitation,
  • We used to say, ‘Do not bewail thy hardships: be patient, for patience (fortitude) is the key to relief from pain.’
  • What has become now of this key, (namely) fortitude? Wonderful! The rule (which we laid down for others) is null and void (for us): what has become of it? 3895
  • Did not we always say, ‘In the (hour of) struggle laugh happily like gold in the fire’?
  • We said to the soldiers at the time of conflict in battle, ‘Hark, do not change colour (lose courage)!’
  • At the time when the ground trodden underfoot by the horses was entirely (composed of) severed heads,
  • We were shouting to our troops, ‘On, on! Advance irresistibly like the spearpoint!’
  • We preached fortitude to all the world, because fortitude (we said) is a lamp and light in the breast. 3900
  • Now it is our turn. Why have we become distracted and gone under the chádar (veil) like cowardly women?”
  • O heart that didst inspire all (others) with ardour, inspire thyself with ardour and be ashamed of thyself!
  • O tongue that wert a mentor to all (others), now ’tis thy turn: why art thou silent?
  • O reason, where is thy eloquent and persuasive counsel? Now ’tis thy turn: what has become of thy (former) admonitions?
  • O thou who hast removed a hundred anxieties from (other) hearts, now ’tis thy turn: wag thy beard! 3905
  • If now, in thy vile poltroonery, thou hast (only) stolen a beard (art devoid of real manhood), formerly thou must have been laughing at thy beard (making a mock display of manly virtue).
  • When thou exhortest others, (thy cry is), “Come on! come on!” In thine own anguish (thou criest), “Alas, alas!” like women.
  • Since thou wert a cure for others' pain, (how is it that) thou art silent when pain has become thy guest?
  • ’Twas thy fashion to shout at the soldiers (to encourage them): (now) shout (at thyself): why is thy voice choked?
  • For fifty years thou hast woven on (the loom of) thy intelligence: (now) put on an undervest of the fabric which thou thyself hast woven. 3910
  • The ears of thy friends were delighted by thy song: (now) put forth thy hand and pull thine own ear.
  • (Formerly) thou wert always a head (leader): do not make thyself a tail, do not lose thy feet and hands and beard and moustache.
  • (Now) ’tis for thee to make a move on the (chess-) board: restore thyself to thy normal state (of spiritual health) and thy (natural) vigour.
  • Anecdote of a king who brought a learned doctor into his banquet-hall by force and made him sit down. (When) the cup-bearer offered him wine and held out the goblet to him, the doctor averted his face and began to look sour and behave rudely. The king said to the cup-bearer, “Come, put him in a good humour.” The cup-bearer beat him on the head several times and made him drink the wine, etc.
  • (Whilst) a drunken king was feasting merrily, a certain jurist passed by his gate.