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6
4160-4209

  • My bosom is full of fire, like a brazier: the crop is ripe, ’tis time for the sickle. 4160
  • There was a (great) fortitude in my breast, (but) now it is no more: Love has set fire to the dwelling-place of fortitude.
  • My fortitude died on the night when Love was born: it has passed away—long live those who are present!
  • O thou that tellest (me) of (a stern) rebuke (from the King) and (terrible) punishments, I have passed beyond (all) that: do not beat a piece of cold iron!
  • I am (rushing) headlong: hey, let go my feet! Where in all my limbs is (any) understanding?
  • I am (like) a camel: I carry (my load) as long as I can, (but) when I fall down exhausted, I am glad to be killed. 4165
  • If there are a hundred moats full of severed heads, ’tis an absolute pleasantry in comparison with my anguish.
  • Nevermore in fear and dread will I beat such a drum of passion under a blanket.
  • Now I will plant my banner in the open plain: (let my fate be) either to lose my head or (to behold) the face of my adored one!
  • The throat that is not worthy of that wine—’tis best it should be cut by blows of the sword;
  • The eye that is not (rejoiced) in abundance by union with her—such an eye is best white (with disease) and blind; 4170
  • The ear that is not worthy of (hearing) her secret—tear it off, for it is no good on the head;
  • The hand in which there is not the (requisite) amount (to win her favour)—’tis best that it should be chopped off by the butcher's knife;
  • The foot by whose faring the spirit is not led into her narcissus-plot—
  • Such a foot is best in iron (chains), for such a foot is ultimately (the cause of) headache (affliction).
  • [Setting forth (the case of) the earnest seeker who does not refrain from exerting himself to the utmost, although he knows that the amplitude of God's bounty may cause the object of his desire to reach him from a different quarter and by means of work of a different kind which he has never imagined; but since all his thoughts and hopes are fixed on this particular method (of attaining his object), he continues to knock at this same door, (knowing that) maybe God most High will cause his appointed portion to reach him through some other door which he has not foreseen, ‘and will provide for him from a quarter on which he does not reckon’—‘Man proposes but God disposes.’ And, (again), a slave (of God) may conceive, as beseems a slave, that although he keeps knocking at this (particular) door he will be supplied from another door; and (nevertheless) God most High may cause his portion to reach him through this very door (at which he is knocking). In short, all these (doors) are the doors of one Palace. And the exposition thereof.]
  • Either this desire of mine will be fulfilled on this journey or when I return home from the journey. 4175
  • It may be that (the fulfilment of) my desire depends on going abroad and that after I have gone abroad I shall attain (to it) at home.
  • I will seek the Beloved with all my might and energy until I know whether I need not have sought (Him).
  • How should (the mystery of) His being with me enter my (spiritual) ear unless I wander round the world?
  • How should I apprehend the mystery of His being with me except after (making) long journeys?”
  • God hath said that He is with us, but He hath sealed the heart in order that it (the real meaning) may enter the heart's ear contrariwise (indirectly), not directly. 4180
  • When he (the seeker) has made (many) journeys and performed the duties of the Way, after that (and not before) the seal is removed from his heart.
  • As (in the arithmetical method of) “the two errors,” the excellent (successful) calculation (only) becomes clear to him after two mistakes.
  • After that, he says (to himself), “If I had known (the real nature of) this being with God, how should I have searched for Him?
  • (But) the knowledge thereof depended on journeying: that knowledge is not to be gained by keenness of thought.”
  • ’Tis just as the payment of the Shaykh's debts was contingent and dependent on the weeping of that (young) creature. 4185
  • (When) the confectioner's boy wept bitterly, the debts of the venerable Shaykh were discharged.
  • That spiritual tale has already been related in the course of the Mathnawí.
  • He (God) puts in thy heart the fear of (losing) a certain position, in order that no other (position) may be an object of hope to thee.
  • To thy hope (of gaining thy wish from that quarter) He attaches another advantage (beneficial result); but He grants thee thy wish from (the hands of) some one else.
  • O thou who hast fixed thy hopes firmly on one quarter, saying, “The fruit will come to me from that lofty tree,” 4190
  • Thy hope will not be fulfilled from there; nay, the bounty will come from another place.
  • Why, then, did He implant in thee that hope, since He would not give thee the (desired) thing from that quarter?
  • (’Tis) for a wise purpose and contrivance; and also in order that thy heart may be in a state of bewilderment.
  • (’Tis) that thy heart may be bewildered, O learner, (wondering) from where the object of thy desire will come (to thee).
  • (’Tis) that thou mayst know thy weakness and thy ignorance and that consequently thy faith in the Unseen may be increased; 4195
  • And, moreover, that thy heart may be perplexed concerning the source whence the (expected) benefit will arrive, and what (result) the (Divine) Disposer will produce from this hope.
  • Thou hopest (to find) a means of livelihood in tailoring, so that by working as a tailor thou mayst earn money all thy life;
  • (But) He causes thy daily bread to come to thee in the goldsmith's craft—a means of gain that was far from (entering) thy imagination.
  • Wherefore, then, were thy hopes set on tailoring, when He did not intend to let thy daily bread reach thee from that side?
  • (’Twas) by reason of a marvellous providence in the knowledge of God— an edict which He wrote in the (eternal) past; 4200
  • And also to the end that thy thoughts should be bewildered, so that bewilderment should be thy whole occupation.
  • (The eldest prince said), “My union with the Beloved will be achieved either by this effort or by some means outside of bodily effort.
  • I do not assert that my object will be gained in this (particular) way: I am palpitating (restlessly seeking) to ascertain from what quarter it will appear.
  • The decapitated bird tumbles in every direction to see in what direction its (vital) spirit may escape from its body.
  • My desire will be attained either by this going forth (in quest of it) or through (the opening of) some other gateway by (the hand of) Heaven.” 4205
  • Story of the person who dreamed that his hopes of opulence would be fulfilled in Cairo, and that there was a treasure (buried) in a certain house in a certain quarter of that city. When he came to Cairo, some one said to him, “I have dreamed of a treasure in such and such a quarter and such and such a house in Baghdád”; and he named the quarter and house in which this person lived. The latter perceived, however, that the information concerning the treasure in Cairo had been given to him (in his dream) in order to make him realise that, (although) he must not seek anywhere but in his own house, this treasure would really and truly be gained only in Cairo.
  • There was (once) a man who inherited money and estates: he squandered all and was left destitute and miserable.
  • Inherited wealth indeed does not remain constant (to its new owner), since it was parted against its will from the deceased one.
  • Just because he (the heir) got it easily, he does not know its value; for he never made haste to work and toil and earn it.
  • O such-and-such, you know not the value of your soul because God bountifully gave it to you for nothing.