بخش 49 - اختلاف کردن در چگونگی و شکل پیل

The elephant was in a dark house: some Hindús had brought it for exhibition.

In order to see it, many people were going, every one, into that darkness.

As seeing it with the eye was impossible, (each one) was feeling it in the dark with the palm of his hand.

The hand of one fell on its trunk: he said, “This creature is like a water-pipe.”

The hand of another touched its ear: to him it appeared to be like a fan.

Since another handled its leg, he said, “I found the elephant's shape to be like a pillar.”

Another laid his hand on its back: he said, “Truly, this elephant was like a throne.”

Similarly, whenever any one heard (a description of the elephant), he understood (it only in respect of) the part that he had touched.

On account of the (diverse) place (object) of view, their statements differed: one man entitled it “dál,” another “alif.”

If there had been a candle in each one's hand, the difference would have gone out of their words.

The eye of sense-perception is only like the palm of the hand: the palm hath not power to reach the whole of him (the elephant).

The eye of the Sea is one thing, and the foam another: leave the foam and look with the eye of the Sea.

Day and night (there is) the movement of foam-flecks from the Sea: thou beholdest the foam, but not the Sea. Marvellous!

We are dashing against each other, like boats: our eyes are darkened, though we are in the clear water.

O thou that hast gone to sleep in the body's boat, thou hast seen the water, (but) look on the Water of the water.

The water hath a Water that is driving it; the spirit hath a Spirit that is calling it.

Where were Moses and Jesus when the (Divine) Sun was giving water to the sown field of existent things?

Where were Adam and Eve at the time when God fitted this string to the bow?

This (manner of) speech, too, is imperfect and maimed; the speech that is not imperfect is Yonder.

If he (the saint) speak from that (source), thy foot will stumble; and if he speak naught of that, oh, alas for thee!

And if he speak in the likeness of a (material) form, thou wilt stick to that form, O youth.

Thou art foot-bound on the earth, like grass: thou noddest thy head at a (breath of) wind, (though thou art) without certainty.

But thou hast no (spiritual) foot that thou shouldest make a departure or perchance drag thy foot out of this mud.

How shouldest thou drag thy foot away? Thy life is from this mud: ’tis mighty hard for this life of thine to go (on the Way to God).

(But) when thou receivest life from God, O dependent one, then thou wilt become independent of the mud and wilt go (aloft).

When the sucking (babe) is separated from its nurse, it becomes an eater of morsels and abandons her.

Thou, like seeds, art in bondage to the milk of earth: seek to wean thyself by (partaking of) the spiritual food.

Drink the word of Wisdom, for it hath become a hidden (veiled) light, O thou who art unable to receive the unveiled Light,

To the end that thou mayst become able, O Soul, to receive the Light, and that thou mayst behold without veils that which (now) is hidden,

And traverse the sky like a star; nay, (that thou mayst) journey unconditioned, without (any) sky.

(’Twas) thus thou camest into being from non-existence. Say now, how didst thou come? Thou camest drunken (unconscious).

The ways of thy coming are not remembered by thee, but we will recite to thee a hint (thereof).

Let thy mind go, and then be mindful! Close thine ear, and then listen!

Nay, I will not tell (it), because thou still art unripe: thou art in (thy) springtime, thou hast not seen (the month of) Tamúz.

This world is even as the tree, O noble ones: we are like the half-ripened fruit upon it.

The unripe (fruits) cling fast to the bough, because during (their) immaturity they are not meet for the palace.

When they have ripened and have become sweet—after that, biting their lips, they take (but) a feeble hold of the boughs.

When the mouth has been sweetened by that felicity, the kingdom of the world becomes cold (unpleasing) to Man.

To take a tight hold and to attach one's self strongly (to the world) is (a sign of) unripeness: so long as thou art an embryo, thy occupation is blood-drinking.

Another thing remains (to be said), but the Holy Spirit will tell thee the tale of it, without me.

Nay, thou wilt tell it even to thine own ear—neither I nor another than I (will tell it thee), O thou that art even I—

Just as, when thou fallest asleep, thou goest from the presence of thyself into the presence of thyself:

Thou hearest from thyself, and deemest that such or such a one has secretly told thee in the dream that (which thou hast heard).

Thou art not a single “thou,” O good comrade; nay, thou art the sky and the deep sea.

Thy mighty “Thou,” which is nine hundredfold, is the ocean and the drowning-place of a hundred “thou's.”

Indeed, what occasion (is there) for the terms wakefulness and sleep? Do not speak, for God knoweth best what is right.

Do not speak, so that thou mayst hear from the Speakers that which came not into utterance or into explanation.

Do not speak, so that thou mayst hear from the Sun that which came not into book or into allocution.

Do not speak, so that the Spirit may speak for thee: in the ark of Noah leave off swimming!

(Be not) like Canaan, who was swimming and saying, “I do not want the ark of Noah, (who is) my enemy.”

(Noah said), “Hey, come and sit in thy father's ark, that thou mayst not be drowned in the Flood, O despicable one!”

He answered, “Nay, I have learned to swim: I have lighted a candle other than thy candle.”

(Noah said), “Beware! Do it not, for these are the waves of the Flood of tribulation; to-day hand and foot and swimming are naught.

’Tis the wind of vengeance and the woe that extinguishes the candle (of contrivance). No candle but God's is enduring. Be silent!”

He said, “Nay, I will go up that high mountain: that mountain will protect me from every hurt.”

(Noah said), “Beware! Do it not, for at this time the mountain is (but) a straw. He giveth safety to none except His beloved.”

He answered, “When have I listened to thy advice, that thou shouldst hope (as thou didst) that I am of this family?

Thy words were never pleasing to me: I am quit of thee in both worlds.”

(Noah said), “Beware, bábá, do it not, for (this) is not the day for disdain. God hath no kinship or partner.

Until now thou hast shown (disdain), and at this moment there is disdain (on the part of God): whose disdain is of any effect in this Court?

From eternity He is (the One that) begetteth not, nor is He begotten: He hath neither father nor son nor uncle.

How will He suffer the disdain of sons? How will He hearken to the disdain of fathers?

(God saith), ‘I am not begotten: O old man, do not be proud. I am not a begetter: O youth, do not strut.

I am not a husband, I am not connected with lust: here, O lady, leave off being disdainful.’

Excepting humility and slavishness and utter helplessness, naught hath consideration in this Presence.”

He (Canaan) said, “Father, for years thou hast said this; (now) thou art saying (it) again: thou art deranged with folly.

How many of these things hast thou said to every one, so that oftentimes thou hast heard a cold (rough) answer!

This cold breath (tiresome discourse) of thine did not enter my ear, (nor will it), especially now when I have become wise and strong.”

He (Noah) said, “Bábá, what harm will it do if thou listen once to the advice of thy father?”

On this wise was he (Noah) speaking kindly counsel, and on that wise was he (Canaan) uttering harsh refusal.

Neither did the father become weary of admonishing Canaan, nor did a single breath (word) enter the ear of that graceless man.

They were (engaged) in this talk when a fierce billow dashed upon Canaan's head, and he was shivered to fragments.

Noah said, “O long-suffering King, my ass is dead, and Thy Flood hath carried away the load.

Many times Thou didst promise me, saying, ‘Thy family shall be saved from the Deluge.’

I (in) simple (faith) fixed my heart on hope of Thee: why, then, has the Flood swept my garment away from me?”

He (God) said, “He was not of thy family and kinsfolk: didst not thou thyself see (that) thou art white, he blue?”

When the worm (of decay) has fallen upon thy tooth, it is not a tooth (any more): tear it out, O master.

In order that the rest of thy body may not be made miserable by it, become quit of it, although it was (once) thine.

He (Noah) said, “I am quit of aught other than Thy Essence; he that has died in Thee is not other (than Thou).

Thou knowest how I am to Thee: I am (to Thee) as the orchard to the rain, and twenty times as much—

Living by Thee, rejoicing because of Thee, a pauper receiving sustenance without any medium or intervention;

Not united, not separated, O Perfection; nay, devoid of quality or description or causation.

We are the fishes, and Thou the Sea of Life: we live by Thy favour, O Thou whose attributes are excellent.

Thou art not contained in the bosom of any thought, nor art Thou joined with the effect, as a cause.

Before this Flood and after it, Thou hast been the object of my address in (every) colloquy.

I was speaking with Thee, not with them, O Thou that art the Giver of speech (both) newly and of old.

Is it not the case that the lover, day and night, converses now with the ruins (of the beloved's abode), now with the traces (of her habitation)?

To outward seeming, he has turned his face towards the ruins, (but) to whom is he (really) saying that song of praise, to whom?

Thanks (be to Thee)! Now Thou hast let loose the Flood and removed the ruins which stood between (me and Thee).

(I thank Thee) because they were vile and evil ruins, uttering neither a cry nor an echo.

I desire such ruins to speak with as answer back, like the mountain, by an echo,

So that I may hear Thy name redoubled, (for) I am in love with Thy soulsoothing name.

That is why every prophet holds the mountains dear: (’tis) that he may hear Thy name redoubled.

That low mountain, resembling stony ground, is suitable for a mouse, not for us, as a resting- place.

(When) I speak, it does not join with me: the breath of my speech remains without (any) echo.

’Tis better that thou level it with the earth; it is not in accord with thy breath (voice): thou shouldst join it with thy foot.”

He (God) said, “O Noah, if thou desire, I will assemble them all and raise them from (their graves in) the earth.

I will not break thy heart for the sake of a Canaan, but I am acquainting (thee) with (their real) states.”

He (Noah) said, “Nay, nay, I am content that Thou shouldst drown me too, if it behove Thee (to do so).

Keep drowning me every instant, I am pleased: Thy ordinance is my (very) soul, I bear it (with me) as my soul.

I do not look at any one (but Thee), and even if I do look at (any one), he is (only) a pretext, and Thou art the (real) object of my regard.

I am in love with Thy making (both) in (the hour of) thanksgiving and (in the hour of) patience; how should I be in love, like the infidel, with that which Thou hast made?”

He that loves God's making is glorious; he that loves what He hath made is an unbeliever.