(3405) He has a spirit of resplendent light; he has a body of despicable earth.

(3406) Oh, I wonder whether he is this or that. Tell, uncle, for I am left helpless in this difficulty.

(3407) O brother, if he is this, what is that ? for the Seven Heavens are filled with its light,

(3408) And if he is that, what is this body, my friend ? Oh, I wonder which of these two he is and who ?

Story of the woman who told her husband that the cat had eaten the meat, the husband put the cat in the balance. Her weight amounted to half a “pound”, he said, “O wife, the meat weighed half a ‘pound’ and more. If this is the meat, where is the cat? Or if this is the cat, where is the meat ?”

(3409) There was a man, a householder, who had a very sneering, dirty, and rapacious wife.

(3410) Whatever he brought, his wife would consume it, and the man was forced to keep silence.

(3411) That family man brought home, for a guest, meat which he had procured with infinite pains.

(3412) His wife ate it up with kabab and wine: the man came in; she put him off with useless words.

(3413) The man said to her, “Where is the meat ? The guest has arrived: one must set nice food before a guest.”

(3414) “This cat has eaten the meat,” she replied: “hey, go and buy some more meat if you can !”

(3415) He said, “O Aybak, fetch the balance: I will weigh the cat.

(3416) He weighed her. The cat was half a pound (mann). Then the man said, “O deceitful wife,

(3417) The meat was half a pound and one ounce (sitir) over; the cat is just half a pound, my lady.

(3418) If this is the cat, then where is the meat ? Or, if this is the meat, where is the cat ? Search for her !”

(3419) If Bayazid is this, what is that spirit ? And if he is that spirit, who is this bodily image ?

(3420) It is bewilderment on bewilderment. O my friend, this is not your affair, nor is it mine either.

(3421) He is both, but in the corn-crop the grain is fundamental, while the stalk is derivative.

(3422) Divine Wisdom has bound these contraries together: O butcher, this fleshy thigh-bone goes along with the neck.

(3423) The spirit cannot function without the body; your body is frozen and cold without the spirit.

(3424) Your body is visible, while your spirit is hidden from view: the business of the world is conducted by means of them both.

(3425) If you throw earth at someone’s head, his head will not be broken; if you throw water at his head, it will not be broken.

(3426) If you wish to break his head, you bring the earth and the water into contact with each other.

(3427) When you have broken your head, its water returns to its source, and earth returns to earth on the day of separation.

(3428) The providential purpose that God had - namely, humble supplication or obstinate disobedience - was fulfilled by means of the marriage.

(3429) Then there are other marriages that no ear has heard and no eye has seen.

(3438) How should your lofty spirit be satisfied with every loyalty ? How should your pureness choose every sincerity ?”

Story of the Amír who bade his slave fetch some wine: the slave went off and was bringing a jug of wine, an ascetic was on the road admonished him that he should act righteously and threw a stone and smashed the jug; the Amír heard and resolved to punish the ascetic. T hat happened in the epoch of the religion of Jesus, on whom be peace, when wine had not yet been declared unlawful; but the ascetic was showing an abhorrence and preventing from indulging themselves.

(3439) There was an Amír of merry heart, exceedingly fond of wine: the refuge of every drunkard and every resourceless person.

(3440) A compassionate man, kind to the poor and just; a jewel, gold-lavishing, ocean-hearted;

(3441) A king of men and commander of the Faithful; a keeper of the Way and a knower of secrets and a discerner of friends.

(3442) It was the epoch of Jesus and the days of the Messiah: he was beloved of the people and unoppressive and agreeable.

(3443) Suddenly one night, another Amír, a person of good principles congenial to him, came seeking his hospitality.

(3444) They wanted wine in order to enjoy themselves: at that period wine was permissible and lawful;

(3445) They had no wine, so he said to his slave, “Go, fill the jug and fetch us wine.

(3446) From such-and-such a Christian ascetic who has choice wine, that the soul may win release from high and low.”

(3447) One draught from the Christian ascetic’s cup has the same effect as thousands of wine-jars and wine-cellars.

(3448) In that wine there is a hidden substance, even as sovereignty is hidden in the dervish-cloak.

(3449) Do not regard the tattered cloak, for they have put black on the outside of the gold.

(3451) When are treasures and jewels in the rooms of a house ? Treasures are always in ruins.

(3454) The slave took two jugs and ran with goodwill: immediately he arrived at the monastery of the Christian monks.

(3455) He paid gold and purchased wine like gold: he gave stones and bought jewels in exchange.

(3456) A wine that would fly to the head of kings and put a golden tiara on the crown of the cupbearer’s head.

(3457) By it troubles and commotions are aroused, slaves and emperors are mingled together;

(3458) Bones vanish and become spirit entirely; throne and bench at that moment become alike.

(3459) They, when sober, are as water and oil; when intoxicated, they are as the spirit in the body.

(3460) They become like a stew (harisa): no difference exists there: there is no difference that is not submerged there.

(3461) The slave was carrying a wine of this sort to the palace of the Amír of good renown,

(3462) An ascetic met him, one who had suffered anguish, whose brain was dry, and who was in the coils of affliction;

(3463) His body melted by the fires of his heart; the house emptied of all but God.

(3464) The chastisement of pitiless tribulation brands on brands, so many thousands.

(3465) Every hour saw his heart engaged in the struggle: by day and night he was firmly attached to the struggle.

(3466) During years and months he had been mixed up with dust and blood: (on seeing the slave) at midnight, his patience and forbearance fled.

(3467) “What is that in the jugs ?” asked the ascetic. “Wine,” replied the slave. “Whose wine ?” he said.

(3468) He answered, “It belongs to so-and-so, the most honourable Amír.” He said, “Is the seeker’s work like this ?

Story of Ziyá-yi Dalq, who was very tall, while his brother, the Shaykh of Islam Táj of Balkh, was exceedingly short; and this Shaykh of Islam was ashamed of his brother Ziyá. Ziyá came to hear his brother’s lecture, at which all the leading men of Balkh were present. Ziyá made a bow and passed on. The Shaykh of Islam half rose in a negligent pounder, Ziyá said, “Yes, you are very tall: take a bit off your height !”

(3472) Ziyá-yi Dalq was a man of goodly inspiration: he was the brother of Táj, the Shaykh of Islam.

(3473) Táj, the Shaykhu ’l-Islam of the imperial city of Balkh, was short of stature and small as a chick.

(3474) Though he was learned and eminent and accomplished, this Ziyá was superior in wit.

(3475) He was very short, while Ziyá was tall beyond measure: the Shaykh of Islam had a hundred arrogances and haughty airs.

(3476) He felt ashamed of this brother and disgraced; yet Ziyá was a preacher in the way of salvation.

(3477) On the day of congregation Ziyá came in: the hall was filled with cadis and men distinguished.

(3478) In his complete arrogance the Shaykh of Islam half rose, in such a fashion, to his brother.

(3479) Ziyá said to him, “You are very tall: take a little off your cypress-like stature in order to gain the reward.”

(3480) The ascetic said, “How, then, have you the intelligence, how have you the understanding to drink wine, O enemy of knowledge ?

(3493) In his indignation he hurled a stone at the jug and broke it: he let the jug fall and sprang away from the ascetic.

(3494) He went to the Amír, who said to him, “Where is the wine?” He related in his presence all that had happened, point by point.

How the enraged Amír set out to punish the ascetic.

(3495) The Amír became like fire and jumped straight up. “Show me,” he cried, “where the ascetic’s house is,

(3496) That I may pound his head with this heavy club — his ignorant whoreson head.

(3497) What should he know about enjoining to do right ? He is currishly seeking notoriety and fame,

(3498) In order that by means of this hypocrisy he may make a position for himself and somehow make himself conspicuous;

(3499) For in truth he has no talent save this alone, that he plays the hypocrite to all and sundry.

(3500) If he is mad and bent on mischief, the cure for a madman is an ox-hide whip,

(3501) So that the devil may go forth from his head: how should an ass go without the ass-drivers’ blows ?”

(3502) The Amír dashed out, with a mace in his hand: at midnight he came, half intoxicated, to the ascetic.

(3503) In his rage he wished to kill the ascetic, the ascetic hid beneath wool.

(3504) The ascetic, hidden under the wool belonging to certain rope-makers, heard that from the Amír.

(3505) He said, “The mirror that has made its face hard can tell a man to his face that he is ugly.

(3506) It needs a steel face, like a mirror, to say to you, ‘Behold your ugly face.’”

(3549) O Amír, pardon his violence: consider his sorrow and ill-fortune,

(3550) In order that God may pardon your sins likewise and heap forgiveness on your faults.

(3551) You have heedlessly broken many a jug and set your heart on the hope of pardon.

(3552) Pardon that you may win pardon in return: the decree splits hairs in deserts.”

How the Amír answered those neighbours of the ascetic who interceded for him: “Why,” said he, “did he behave impudently and why did he break my jug ? I will not listen to intercession in this matter, for I have sworn to punish him as he deserves.”

(3553) The Amír said, “Who is he that he should throw a stone at my jug and break it ?

(3554) When the fierce lion passes through my quarter, he passes in great affright and with a hundred precautions.

(3555) Why did he vex the heart of my slave and put me to shame before my guests ?

(3556) He spilt a beverage that is better than his blood, and now he has fled from me, like women.

(3557) But how shall he save his life from my hand ? Suppose that he flies up on high like a bird,

(3562) His bloodthirsty wrath had become a rebel: a fire was coming up from his mouth.

How the neighbours of the ascetic, who were interceding for him, kissed the hands and feet of the Amír and humbly entreated him a second time.

(3563) At the breath of his clamour those intercessors kissed his hands and feet several times,

(3564) Saying, “O Amír, it does not beseem you to exact vengeance: if the wine is gone, you are delicious without wine.

(3565) Wine derives its original substance from your goodliness; the goodliness of water regrets your goodliness.

(3566) Act royally; forgive him, O merciful one, O generous son of a generous sire and grandsire.

(3567) Every wine is the slave of this figure and cheek: all the drunk feel envy of you.

(3568) You have no need of rosy wine: take leave of rosiness, you are rosiness.

(3569) O you whose Venus-like countenance is as the morning sun, O you of whose colour all rosiness is like a beggar,

(3570) The wine that is bubbling invisibly in the jar bubbles thus from longing for your face.

How the Amír answered them again.

(3583) He replied, “No, no, I am the fellow for that wine: I am not content with tasting this delight.

(3584) I desire such wine, that, like the jasmine, I may ever be reeling crookedly that way, now this,

(3585) And, having been delivered from all fear and hope, I may be swaying to every side, like the willow,

(3586) Swaying to left and right like the willow-bough, which is made to dance all sorts of dances by the wind.”

(3587) He that is accustomed to the joy of wine, how should he be satisfied with this delight, Khwaja, eh ?

(3588) The prophets abandoned this delight because they were steeped in the Divine delight;

(3589) Since their spirit had experienced that delight, these delights seemed to them play.

(3590) When any one has been united with a living object of adoration, how should he embrace a dead one ?

(3644) This body, O youth, is a guest house: every morning a new guest comes running.

(3645) Beware, do not say, “This (guest) is a burden to me,” for presently he will fly back into non-existence.

(3646) Whatever comes into your heart from the invisible world is your guest: entertain it well !

Story of the guest concerning whom the wife of the master of the house said, “The rain has set in, and our guest is left on our hands.”

(3647) A guest came to a certain man at a late hour: he made him like a collar on the neck.

(3648) He brought trays of food and showed him every courtesy; on that night there was a feast in their parish.

(3649) The man spoke secretly to his wife, saying, “To-night, mistress, make two beds.”

(3650) Lay our bed towards the door, and lay a bed on the other side for the guest.”

(3651) The wife replied, “I will do service, I shall be glad. To hear is to obey, O light of mine eyes !”

(3652) The wife laid both the beds and went off to the circumcision feast and stayed there.

(3653) The worthy guest and her husband remained: the host set before him a dessert of fruit and wine.

(3654) Both the excellent men related their good and bad experiences chatting till midnight.

(3655) Afterwards the guest, being sleepy and tired of talking, went to the bed that was on the opposite side to the door.

(3656) From shame the husband did not tell him anything or say, “My dear friend, your bed is on this side;

(3657) I have had the bed for you to sleep in laid over there, most noble sir.”

(3658) The arrangement which he had made with his wife was altered, and the guest lay down on the other side.

(3659) During the night it began to rain violently in that place, that they were astonished at the thickness of the clouds.

(3660) When the wife came home, she thought her husband was sleeping towards the door, and the uncle on the other side.

(3661) The wife immediately undressed and went to bed and kissed the guest fondly several times.

(3662) O worthy man,” said she, “I was afraid, and now that very thing has happened, that very thing has happened, that very thing !

(3663) The mud and rain have stranded your guest: he is left on your hands like Government soap.

(3664) How can he set out in this rain and mud ? He will become a tax upon your head and soul.”

(3665) The guest at once jumped up and said, “O woman, leave off ! I have boots, I don’t mind the mud.

(3666) I depart. May good be with you ! May your spirit during its journey never rejoice for a moment,

(3667) So that it may the sooner go towards its native home ! For this pleasure waylays on his journey.”

(3668) When the distinguished guest started up and went off, the wife was sorry for those unsympathetic words.

(3669) Many a time the wife said to him, “Why, O Amír, if I made a merry jest, don’t take offence.”

(3670) The wife’s supplication and lament were of no avail: he departed and left them to grieve.

(3671) Afterwards the husband and wife clad themselves in blue: they deemed his form to be a candle without a basin.

(3672) He was going, and by that man’s candle-light the desert was isolated, like Paradise, from the darkness of night.

(3673) He made his house a guest-house in sorrow and shame for this event.

(3674) In the hearts of them both, by the hidden way, the phantom of the guest was saying continually,

(3675) “I am the friend of Khijar: I would have scattered a hundred treasures of munificence, but it was not your appointed portion.”

Ya Ali Madad