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6
4305-4354

  • Vain remedies (only) beguile (true) passion: they are (like) brigands and those who extort money in the form of tolls. 4305
  • A briny water is no remedy for thirst: (even) if it seem cold and delicious at the moment of drinking,
  • Yet it beguiles (you) and prevents (you) from seeking the sweet water by which a hundred plants are made to grow.
  • Likewise every piece of spurious gold prevents (you) from recognising the good (genuine) gold wherever it is (to be found).
  • It (the spurious gold) cuts off your feet and (clips) your wings by imposture, saying, “I am what you seek: take me, O seeker.”
  • It says, “I will remove thy passion,” (but) in truth it is (worthless as) dregs: it is (really) checkmate (defeat) though it is victory in appearance. 4310
  • Go, always be fleeing from the false remedy, in order that thy passion may be successful and rich in perfume.
  • He (the night-patrol) said, “You are not a thief and you are not a reprobate: you are a good man, but you are foolish and silly.
  • You make such a long journey, (relying) on a phantasy and (mere) dream: your intelligence has not the least spark of brightness.
  • I have dreamed many times, continuously, that there is a concealed treasure at Baghdád,
  • Buried in such-and-such a quarter and such-and-such a street” —the name, in fact, was that of the street where this sorrowful man lived. 4315
  • “It is in so-and-so's house: go and seek it!”—the enemy (the night-patrol) named the house and mentioned his (the treasure-seeker's) name.
  • “I myself have often dreamed that there is a treasure in the dwelling-place at Baghdád.
  • I never left my home on account of this phantasy, (but) you in consequence of a single dream come (hither) without thinking of the fatigue.
  • The dreams of a fool are suitable to his intelligence: like it, they are worthless and good-for-nothing.
  • Know that a woman's dreams are inferior to those of a man because of her deficiency of intelligence and weakness of soul. 4320
  • The dreams of one deficient in intelligence and foolish are of little value: what, then, must be the dreams produced by (entire) lack of intelligence? (Mere) wind!”
  • He (the treasure-seeker) said to himself, “The treasure is in my house: then why am I poverty-stricken and lamenting there?
  • (While living) over the treasure, I have (almost) died of beggary because I am heedless and blind.”
  • At this good news he was intoxicated (with joy): his sorrow vanished, and without (opening his) lips he chanted a hundred thousand praises to God.
  • He said, “My food (fortune) depended on (my suffering) these blows: the Water of life was in my shop (all the time). 4325
  • Begone, for I have met with a great piece of fortune, to confound the idea that I was destitute.
  • Deem me foolish or contemptible as you please: it (the treasure) is mine, say what you like.
  • Beyond doubt I have seen my wish (fulfilled): call me anything you please, O foul-mouthed one!
  • Call me sorrowful, O respected sir: in your view I am sorrowful, but in my view I am happy.
  • Alas, if the case had been reversed (and if I had been like) a rose-garden in your view and miserable in my own!” 4330
  • Parable.
  • One day a base fellow said to a dervish, “Thou art unknown to any one here.”
  • He replied, “If the vulgar do not know me, I know very well who I am.
  • Alas, if the pain and sore (the spiritual malady) had been reversed (bestowed contrariwise) and he (the vulgar man) had seen me (as I really am), while I was blind to myself!”
  • (The treasure-seeker said), “Suppose I am a fool, I am a lucky fool: luck is better than perversity and a hard (impudent) face.
  • These words (of yours) express (only) your (false) opinion; for my luck at the same time endows me with all that belongs to (perfect) intelligence.” 4335
  • How that person returned (to Baghdád) rejoicing and successful and giving thanks to God and prostrating himself (in prayer) and amazed at the wondrous indications vouchsafed (to him) by God and the coming to light of the interpretations thereof in a way that no mind and understanding can conceive.
  • He returned from Cairo to Baghdád, prostrating himself and bowing (in prayer) and giving praise and thanks (to God).
  • All the way he was bewildered and intoxicated by this marvel, (namely), by the complete change (which had taken place) as regards his daily bread (the treasure) and the method of seeking (it),
  • Saying (to himself), “Whence did He make me hopeful and whence did He shower money and profit upon me!
  • What wisdom was this, that the Object of (all) desire caused me to go forth from my home gladly on a fool's errand,
  • So that I was hastening to lose the way and at every moment was being farther removed from that which I sought— 4340
  • And then God in His munificence made that very aberration the means of (my) reaching the right road and gaining wealth!”
  • He maketh losing the way an avenue to (true) faith; He maketh going wrong a field for the harvest of righteousness,
  • To the end that no righteous man may be without fear, and that no traitor (sinner) may be without hope.
  • The Gracious One hath put an antidote in the poison in order that they may say He is the Lord of hidden grace.
  • That (Divine) bounty is not mysterious in (the case of) piety; (but) the (Divine) Forgiveness bestows a robe of honour (even) in (the case of) sin. 4345
  • The unbelievers sought to abase those (the prophets) who were worthy of trust: (that) abasement became exaltation and (the cause of) miracles being displayed.
  • In their unbelief they attempted to abase the (true) religion: that very abasement was turned to glory for the prophets.
  • How should a judge require (a litigant to give) evidence until his disbelieving opponent has demanded proof of his veracity?
  • How should a judge require (a litigant to give) evidence until his disbelieving, opponent has demanded proof of his veracity?
  • The miracle (performed by a prophet) is like an honest witness to the indubitable veracity of the claimant. 4350
  • Since they (the prophets) were being attacked by every ignoramus, God bestowed on them the gift of miracles and showed them favour.
  • The plots of Pharaoh were three-hundredfold: all (of them) became (the means to) his abasement and subjugation.
  • He brought magicians, good and bad, into his presence in order that he might invalidate the miracles of Moses,
  • That he might nullify the rod (of Moses) and put it to shame and remove from (men's) hearts the respect (which they had) for it.