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950-974

  • از زراعت خاکها شد سنبله ** داروی مو کرد مو را سلسله‏ 950
  • Land, through sowing, is turned into ears of corn; remedies for the hair turn the hair into chains (make it long and curly).

  • آن نکاح زن عرض بد شد فنا ** جوهر فرزند حاصل شد ز ما
  • Conjugal intercourse was the accident; it passed away, and the substance, (which is) the child, was produced from us.

  • جفت کردن اسب و اشتر را عرض ** جوهر کره بزاییدن غرض‏
  • The mating of horse or camel is the accident; the object is the birth of the colt, (which is) the substance.

  • هست آن بستان نشاندن هم عرض ** گشت جوهر کشت بستان نک غرض‏
  • Similarly, the planting of the garden is the accident; the produce (of the garden) became the substance: take ( it and) behold the object!

  • هم عرض دان کیمیا بردن بکار ** جوهری ز آن کیمیا گر شد بیار
  • Regard, also, the practice of alchemy as the accident; if a substance is produced by that alchemy, bring (it into view).

  • صیقلی کردن عرض باشد شها ** زین عرض جوهر همی‏زاید صفا 955
  • Burnishing is the accident, O prince; from this accident is born the substance, purity.

  • پس مگو که من عملها کرده‏ام ** دخل آن اعراض را بنما مرم‏
  • Do not say, then, ‘I have done deeds’; show the income (fruit) of those accidents, do not evade (my request).

  • این صفت کردن عرض باشد خمش ** سایه‏ی بز را پی قربان مکش‏
  • This attribution of qualities is (only) an accident. Be silent: do not kill for sacrifice the goat's shadow!”

  • گفت شاها بی‏قنوط عقل نیست ** گر تو فرمایی عرض را نقل نیست‏
  • The slave said, “O King, the mind cannot but despair if you say that accidents are not carried over.

  • پادشاها جز که یاس بنده نیست ** گر عرض کان رفت باز آینده نیست‏
  • O King, there is nothing but despair for the servant (of God), if the accident that has gone is not coming back.

  • گر نبودی مر عرض را نقل و حشر ** فعل بودی باطل و اقوال فشر 960
  • If there were no carrying over and resurrection of accidents, action would be vain and words (mere) babble.

  • این عرضها نقل شد لونی دگر ** حشر هر فانی بود کونی دگر
  • These accidents are carried over in another guise: the resurrection of everything mortal is another (mode of) existence.

  • نقل هر چیزی بود هم لایقش ** لایق گله بود هم سایقش‏
  • The carrying over of everything is just as befits it: what befits the herd is its drover.

  • وقت محشر هر عرض را صورتی است ** صورت هر یک عرض را نوبتی است‏
  • At the time of the Resurrection every accident has a (particular) form, and the form of every accident has a turn (of appearing before God).

  • بنگر اندر خود نه تو بودی عرض ** جنبش جفتی و جفتی با غرض‏
  • Look on thyself. Wert not thou an accident—the movement of copulation, and copulation with a purpose?

  • بنگر اندر خانه و کاشانه‏ها ** در مهندس بود چون افسانه‏ها 965
  • Look on houses and edifices: they were as tales in the (mind of) the architect.

  • آن فلان خانه که ما دیدیم خوش ** بود موزون صفه و سقف و درش‏
  • Such-and-such a house, which seemed to us beautiful, of which the hall, roof, and door were well-proportioned—

  • از مهندس آن عرض و اندیشه‏ها ** آلت آورد و ستون از بیشه‏ها
  • (’Twas) the accident (design) and ideas (proceeding) from the architect (that) brought the tools (into existence) and the pillars (which come) from the forests.

  • چیست اصل و مایه‏ی هر پیشه‏ای ** جز خیال و جز عرض و اندیشه‏ای‏
  • What but some fancy and accident and idea is the origin and source of every handicraft?

  • جمله اجزای جهان را بی‏غرض ** درنگر حاصل نشد جز از عرض‏
  • Look disinterestedly on all the (various) parts of the world: they are not the result of (anything) except accident.

  • اول فکر آخر آمد در عمل ** بنیت عالم چنان دان در ازل‏ 970
  • The beginning, which is thought, comes to an end in action; know that in such wise was the construction of the world in eternity.

  • میوه‏ها در فکر دل اول بود ** در عمل ظاهر به آخر می‏شود
  • The fruits are first in the mind's thought, (but only) at the last do they become manifest actually:

  • چون عمل کردی شجر بنشاندی ** اندر آخر حرف اول خواندی‏
  • When you have done work (and) planted the tree—at the end (when the fruit appears) you read the first words.

  • گر چه شاخ و برگ و بیخش اول است ** آن همه از بهر میوه مرسل است‏
  • Although its boughs, leaves, and roots are first, (yet) all those are sent for the sake of the fruit.

  • پس سری که مغز آن افلاک بود ** اندر آخر خواجه‏ی لولاک بود
  • Hence that hidden Thought which was the brain (core) of those (nine) heavens was in the end the lord of lawlák.