پیش از ایشان ما همه یکسان بدیم ** کس ندانستی که ما نیک و بدیم285
Before the, (the prophets) we were all alike, none knew whether we were good or bad.
قلب و نیکو در جهان بودی روان ** چون همه شب بود و ما چون شب روان
False coin and fine (both) were current in the world, since all was night, and we were as night-travellers,
تا بر آمد آفتاب انبیا ** گفت ای غش دور شو صافی بیا
Until the sun of the prophets rose and said, “Begone, O alloy! Come, O thou that art pure!”
چشم داند فرق کردن رنگ را ** چشم داند لعل را و سنگ را
The eye can distinguish colours, the eye knows ruby and (common) stone.
چشم داند گوهر و خاشاک را ** چشم را ز آن میخلد خاشاکها
The eye knows the jewel and the rubbish; hence bits of rubbish sting the eye.
دشمن روزند این قلابکان ** عاشق روزند آن زرهای کان290
These vile counterfeiters are enemies of day, those pieces of gold from the mine are lovers of day,
ز آن که روز است آینهی تعریف او ** تا ببیند اشرفی تشریف او
Because day is the mirror that makes it (the fine gold) known, so that the ashrafí (the coin of sterling gold) may see (receive) its (day's) gift of honour.
حق قیامت را لقب ز آن روز کرد ** روز بنماید جمال سرخ و زرد
Hence God bestowed the title of “Day” on the Resurrection, (for) day displays the beauty of red and yellow.
پس حقیقت روز سر اولیاست ** روز پیش ماهشان چون سایههاست
In reality, then, day is the inmost consciousness of the saints, (though) beside their moon day is (dim) as shadows.
عکس راز مرد حق دانید روز ** عکس ستاریش شام چشم دوز
Know that day is the reflexion of the mystery (the illumined consciousness) of the man of God, while eye-sealing night is the reflexion of his occultation.
ز آن سبب فرمود یزدان و الضحی ** و الضحی نور ضمیر مصطفی295
For that reason God said, By the morn: by the morn is (refers to) the light of the hidden mind of Mustafá (Mohammed).
قول دیگر کین ضحی را خواست دوست ** هم برای آنکه این هم عکس اوست
The other view, that the Beloved (God) meant this morn (in the literal sense), is (held) just for the reason that this too is the reflexion of him;
ور نه بر فانی قسم گفتن خطاست ** خود فنا چه لایق گفت خداست
Else it is wrong to swear by a transient thing: how indeed is transiency proper to the speech of God?
لا أحب الآفلین گفت آن خلیل ** کی فنا خواهد از این رب جلیل
That Friend (of God) said, “I love not them that set”: how should the glorious Lord mean transiency by this (oath)?
باز و اللیل است ستاری او ** و آن تن خاکی زنگاری او
Again, and by the night is (refers to) his occultation and his earthen rust-dark body.
آفتابش چون بر آمد ز آن فلک ** با شب تن گفت هین ما ودعک300
When his sun rose from that sky, it said to the night of the body, “Lo, He hath not forsaken thee.”
وصل پیدا گشت از عین بلا ** ز آن حلاوت شد عبارت ما قلی
Union was made manifest out of the essence of affliction: that sweetness (of union) was expressed by (the words) He hath not hated (thee).
هر عبارت خود نشان حالتی است ** حال چون دست و عبارت آلتی است
In fact, every expression is the symbol of a state: the state is as a hand, while the expression is a tool.
آلت زرگر به دست کفشگر ** همچو دانهی کشت کرده ریگ در
The goldsmith's tool in the hand of a shoemaker is like a seed sown in sand;
و آلت اسکاف پیش برزگر ** پیش سگ کاه استخوان در پیش خر
And the cobbler's tool (put) before the husbandman is (as) straw before a dog (or) bones before an ass.
بود انا الحق در لب منصور نور ** بود انا الله در لب فرعون زور305
“I am God” on the lips of Mansúr was the light (of truth); “I am Allah” on the lips of Pharaoh was a lie.
شد عصا اندر کف موسی گوا ** شد عصا اندر کف ساحر هبا
In the hand of Moses the rod became a witness (to the truth); in the hand of the magician the rod became (worthless as) motes in the air.
زین سبب عیسی بدان همراه خود ** در نیاموزید آن اسم صمد
On this account Jesus did not teach his fellow-traveller that Name of the Lord,
کاو نداند نقص بر آلت نهد ** سنگ بر گل زن تو آتش کی جهد
For he would not know (its proper use) and would attribute imperfection to the tool (which he misused). Strike stone on clay, and how should fire leap forth?
دست و آلت همچو سنگ و آهن است ** جفت باید جفت شرط زادن است
Hand and tool are as stone and iron; there must be a pair: (the existence of) a pair is the condition (necessary) for bringing to birth.
آن که بیجفت است و بیآلت یکی است ** در عدد شک است و آن یک بیشکی است310
The One is He who hath no consort and no tool; in number there is doubt, and that One is beyond doubt.
آن که دو گفت و سه گفت و بیش ازین ** متفق باشند در واحد یقین
Those who say “two” or “three” or more than these (numbers) are certainly agreed in (affirming the existence of) One.
احولی چون دفع شد یکسان شوند ** دو سه گویان هم یکی گویان شوند
When squinting has been put aside (so that they see correctly), they become alike: the assertors of two or three become assertors of Unity.
گر یکی گویی تو در میدان او ** گرد بر میگرد از چوگان او
If you are a ball in His polo-field, keep spinning round from (the blows of) His polo-stick.
گوی آن گه راست و بینقصان شود ** که ز زخم دست شه رقصان شود
The ball becomes right and flawless (only) at the time when it is made to dance by the stroke of the King's hand.
گوش دار ای احول اینها را به هوش ** داروی دیده بکش از راه گوش315
Give ear heedfully to these (sayings), O squinting one: apply the eye-salve by way of the ear.
پس کلام پاک در دلهای کور ** مینپاید میرود تا اصل نور
Holy words, then, do not abide in blind hearts, (but) go to the Light whence they came,
و آن فسون دیو در دلهای کژ ** میرود چون کفش کژ در پای کژ
While the (guileful) spell of the Devil goes into crooked (perverse) hearts as a crooked shoe on to a crooked foot.
گر چه حکمت را به تکرار آوری ** چون تو نااهلی شود از تو بری
Though you may learn Wisdom by rote, it becomes quit of you when you are unworthy (to receive it);
ور چه بنویسی نشانش میکنی ** ور چه میلافی بیانش میکنی
And though you write it and note it (down), and though you brag (about it) and expound it,
او ز تو رو در کشد ای پر ستیز ** بندها را بگسلد وز تو گریز320
It withdraws its face from you, O disputatious one: it snaps its bonds and (takes) flight from you.
ور نخوانی و ببیند سوز تو ** علم باشد مرغ دستآموز تو
(But) if you read not and it sees your ardour (of love), Knowledge will be a bird docile (and obedient) to your hand.
او نپاید پیش هر نااوستا ** همچو طاوسی به خانهی روستا
It does not abide with every unskilled tiro: (it is) like a peacock (which does not stay) in the house of a peasant.
یافتن پادشاه باز را به خانهی کمپیر زن
How the King found his falcon in the house of a decrepit old woman.
دین نه آن باز است کاو از شه گریخت ** سوی آن کمپیر کاو میآرد بیخت
Religion is not (like) the falcon that fled from the King to the old crone who was sifting flour
تا که تتماجی پزد اولاد را ** دید آن باز خوش خوش زاد را
That she might cook tutmáj for her children. (When) she saw the beautiful well-born falcon,
پایکش بست و پرش کوتاه کرد ** ناخنش ببرید و قوتش کاه کرد325
She tied its little foot and clipped its wings; she cut its talons and fed it with straw.
گفت نااهلان نکردندت به ساز ** پر فزود از حد و ناخن شد دراز
“Unworthy folk,” said she, “have not kept thee in (good) trim: thy wings are overgrown and thy talons have become long.
دست هر نااهل بیمارت کند ** سوی مادر آ که تیمارت کند
Every unworthy one's hand makes thee ill: come to thy mother that she may take care of thee.”
مهر جاهل را چنین دان ای رفیق ** کژ رود جاهل همیشه در طریق
Know, O friend, that such is the affection of the fool: the fool ever walks crookedly on the way.
روز شه در جستجو بیگاه شد ** سوی آن کمپیر و آن خرگاه شد
The King's day became late (far-spent) in searching (for the falcon): he went (at last) to the old woman and the tent (where she lived).
دید ناگه باز را در دود و گرد ** شه بر او بگریست زار و نوحه کرد330
Suddenly he espied the falcon amidst smoke and dust: the King wept sorely over it and made lament.
گفت هر چند این جز ای کار تست ** که نباشی در وفای ما درست
He said, “Albeit this is the retribution for thy deed, in that thou art not firm in keeping faith with me,
چون کنی از خلد زی دوزخ فرار ** غافل از لا یستوی اصحاب نار
(Yet) how shouldst thou take flight from Paradise to Hell, heedless of (the text) the people of the Fire (and those of Paradise) are not equal?
این سزای آن که از شاه خبیر ** خیره بگریزد به خانهی گنده پیر
This is the fitting reward for one that unconscionably flees from the King who knows (him) well to the house of an old hag.”
باز میمالید پر بر دست شاه ** بیزبان میگفت من کردم گناه
(Meanwhile) the falcon was rubbing its wings against the King's hand: without tongue it was saying, “I have sinned.”