بخش 122 - بیان این خبر کی الکذب ریبة والصدق طمانینة

He related the story of his dream and the treasure of gold, and from (under the influence of) his veracity the man's heart expanded (like a flower).

From his (the treasure-seeker's) oaths (protestations) he scented the truth: in him (both) the combustion and the rue-seed were evident.

The heart is comforted by true words, just as a thirsty man is comforted by water—

Except the heart of one who is veiled (deprived of discernment) and suffers from a (spiritual) malady, (so that) he cannot distinguish between a prophet and a dolt;

Or else, (if) the message that is (brought) from the place (of truth) were to descend upon the moon, it (the moon) would be split asunder.

The moon would be split, but not the heart of him who is veiled; for he is rejected (by God), he is not beloved.

The night-patrol's eye became (like) a fountain with wetting tears, not from the dry words, nay, but from the fragrance (of truth) in the heart.

One word comes to the lips from Hell, one word (comes) into the region of the lips from the Spiritual City.

There is the spirit-increasing sea and the distressful sea: these lips are where the two seas meet (but do not mingle).

(’Tis) like a great mart (situated) between towns: thither come goods from all directions:

Damaged, spurious, and swindling commodities (and also) lucrative commodities highly esteemed, like pearls.

The shrewdest traders in this mart (carefully) inspect the genuine and spurious wares.

To him (such an one) the mart is a place of gain, while to others in their blindness it is a place of loss.

Every particle of the world, one by one, is a fetter for the fool and a means of deliverance for the wise.

It is (sweet as) candy for one and (bitter) as poison for another: it is (beautiful as) mercy for one and (terrible) as wrath for another.

Every inanimate thing tells a tale to the Prophet: the Ka‘ba testifies to the pilgrim and is eloquent (on his behalf).

The mosque, too, bears witness to him who performs the ritual prayer, saying, “He came a long way to (visit) me.”

The fire is (like) flowers and sweet basils and roses to (one like) Khalíl (Abraham); to those like Nimrod, on the contrary, it is death and anguish.

We have said this many a time, O Hasan: I will never be weary of setting it forth.

Many a time have you eaten bread to prevent (yourself from) getting thin: ’tis the same bread: why are not you surfeited?

(Because), in normal health, a new hunger comes to you, by which indigestion and satiety are consumed.

When one actually feels the pangs of hunger, a (sense of) refreshment is associated with every part (of the body).

The pleasure (of eating) is (derived) from hunger, not from new dessert (viands): hunger makes barley- bread more delicious than sugar.

That weariness, then, is caused by lack of hunger (ardour) and complete (spiritual) indigestion, not by repetition of the discourse.

How is it that you are not weary of your shop and of haggling and disputing in order to cheat people?

How is it that you have not been surfeited by speaking ill of men in their absence and backbiting them for sixty years?

Time after time, without wearying, you have gaily spoken false words of flattery in pursuit of a vile woman;

And the last time you utter them with fire and energy, a hundred times more ardently than the first time.

Passion makes the old medicine new; passion lops every bough of weariness.

Passion is the elixir that makes (things) new: how (can there be) weariness where passion has arisen?

Oh, do not sigh heavily from weariness: seek passion, seek passion, passion, passion!

Vain remedies (only) beguile (true) passion: they are (like) brigands and those who extort money in the form of tolls.

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.

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.

“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.

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).

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!”