God gave him (Joseph), in addition to the kingdom of beauty, the kingdom of interpretation (of dreams) without his having studied and taken lessons (in that science).
ملکت حسنش سوی زندان کشید ** ملکت علمش سوی کیوان کشید
The kingdom of beauty led him to prison; the kingdom of knowledge led him to Saturn.
شه غلام او شد از علم و هنر ** ملک علم از ملک حسن استوده‌تر 3105
Because of his knowledge and skill (in interpretation) the King (of Egypt) became his slave: the kingdom of knowledge is more praiseworthy than the kingdom of beauty.
رجوع کردن به حکایت آن شخص وام کرده و آمدن او به امید عنایت آن محتسب سوی تبریز
Return to the Story of the man who incurred (great) debts and his coming to Tabríz in hope of (enjoying) the favour of the Inspector of Police.
آن غریب ممتحن از بیم وام ** در ره آمد سوی آن دارالسلام
The poor stranger, (who was) afflicted with fear on account of his debts, set out on the way to that Abode of Peace.
شد سوی تبریز و کوی گلستان ** خفته اومیدش فراز گل ستان
He went to Tabríz and the rose-garden district: his hope was reclining (luxuriously) on roses.
زد ز دارالملک تبریز سنی ** بر امیدش روشنی بر روشنی
From the glorious imperial city of Tabríz darted (beams of) light upon light (and shed radiance) on his hope.
جانش خندان شد از آن روضه‌ی رجال ** از نسیم یوسف و مصر وصال
His spirit was laughing for (joy in) that orchard of (noble) men and the fragrant breeze (blowing) from Joseph and the Egypt of union.
گفت یا حادی انخ لی ناقتی ** جاء اسعادی و طارت فاقتی 3110
He cried, “O cameleer, let my camel kneel for me (to alight): my help is come and my need is flown.
ابرکی یا ناقتی طاب الامور ** ان تبریزا مناخات الصدور
Kneel down, O my camel! All goes well: verily, Tabríz is the place where princes alight (and abide).
اسرحی یا ناقتی حول الریاض ** ان تبریزا لنا نعم المفاض
Graze, O my camel, round the meadows: verily Tabríz is for us the most excellent source of bountifulness.
ساربانا بار بگشا ز اشتران ** شهر تبریزست و کوی گلستان
O camel-driver, unload the camels: ’tis the city of Tabríz and the district of the rose-garden.
فر فردوسیست این پالیز را ** شعشعه‌ی عرشیست این تبریز را
This garden hath the splendour of Paradise: this Tabríz hath the brilliance of Heaven.
هر زمانی نور روح‌انگیز جان ** از فراز عرش بر تبریزیان 3115
At every moment of time joy-enkindling odours diffused by the Spirit (are floating down) from above the empyrean upon the inhabitants of Tabríz.”
چون وثاق محتسب جست آن غریب ** خلق گفتندش که بگذشت آن حبیب
When the poor stranger sought the Inspector's house, the people told him that the loved one had passed away.
او پریر از دار دنیا نقل کرد ** مرد و زن از واقعه‌ی او روی‌زرد
“The day before yesterday,” they said, “he removed from this world: (every) man and woman is pale (with grief) for the calamity that has overtaken him.
رفت آن طاوس عرشی سوی عرش ** چون رسید از هاتفانش بوی عرش
That celestial peacock went to Heaven, when the scent (intimation) of Heaven reached him from invisible messengers.
سایه‌اش گرچه پناه خلق بود ** در نوردید آفتابش زود زود
Although his shadow was the refuge of people (seeking protection), the Sun rolled it up very quickly.
راند او کشتی ازین ساحل پریر ** گشته بود آن خواجه زین غم‌خانه سیر 3120
He pushed off his boat from this beach the day before yesterday: the Khwája had become sated with this house of sorrow.”
نعره‌ای زد مرد و بیهوش اوفتاد ** گوییا او نیز در پی جان بداد
The (poor) man shrieked and fell senseless: you would say that he too had given up the ghost (and followed) on the heels (of his friend).
پس گلاب و آب بر رویش زدند ** همرهان بر حالتش گریان شدند
Then they threw julep and water on his face: his fellow-travellers wept and bewailed his plight.
تا به شب بی‌خویش بود و بعد از آن ** نیم مرده بازگشت از غیب جان
He remained unconscious till nightfall, and then his soul returned, half-dead, from the Unseen.
باخبر شدن آن غریب از وفات آن محتسب و استغفار او از اعتماد بر مخلوق و تعویل بر عطای مخلوق و یاد نعمتهای حق کردنش و انابت به حق از جرم خود ثم الذین کفروا بربهم یعدلون
How the poor stranger was informed of the Inspector's death and begged God to pardon him for having relied upon a created being and having rested his hopes upon the bounty of a created being; and how he remembered the blessings he had received from God, and turned to God and repented of his sin: “then those who disbelieve equal (Him with others).”
چون به هوش آمد بگفت ای کردگار ** مجرمم بودم به خلق اومیدوار
When he came to his senses, he said, “O Maker, I am a sinner: I was setting my hopes on (Thy) creatures.
گرچه خواجه بس سخاوت کرده بود ** هیچ آن کفو عطای تو نبود 3125
Though the Khwája had shown great generosity, (yet) that was never a match for Thy bounty.
او کله بخشید و تو سر پر خرد ** او قبا بخشید و تو بالا و قد
He gave the cap, but Thou the head filled with intelligence; he gave the coat, but Thou the tall figure and stature (of its wearer).
او زرم داد و تو دست زرشمار ** او ستورم داد و تو عقل سوار
He gave me gold, but Thou the hand that counts gold; he gave me the beast for riding, but Thou the mind that rides it.
خواجه شمعم دادو تو چشم قریر ** خواجه نقلم داد و تو طعمه‌پذیر
The Khwája gave me the candle, but Thou the cool (bright and cheerful) eye; the Khwája gave me the dessert, but Thou the food-receiving (stomach).
او وظیفه داد و تو عمر و حیات ** وعده‌اش زر وعده‌ی تو طیبات
He gave me the stipend, but Thou life and animate existence; his promise was gold, but Thy promise the pure things (of the spirit).
او وثاقم داد و تو چرخ و زمین ** در وثاقت او و صد چون او سمین 3130
He gave me a house, but Thou the sky and the earth: in Thy house he and a hundred like him (grow) fat.
زر از آن تست زر او نافرید ** نان از آن تست نان از تش رسید
Gold is Thine: he did not create gold. Bread is Thine: bread came to him from Thee.
آن سخا و رحم هم تو دادیش ** کز سخاوت می‌فزودی شادیش
Thou also gavest him generosity and pity, and his joy was increased by (showing) that generosity.
من مرورا قبله‌ی خود ساختم ** قبله‌ساز اصل را انداختم
I made him my qibla (object of desire): I let the original qibla-Maker fall (into neglect).”
ما کجا بودیم کان دیان دین ** عقل می‌کارید اندر آب و طین
Where were we when the Judge of Judgement (Day) was sowing reason in the water and clay (of Adam)?—
چون همی کرد از عدم گردون پدید ** وین بساط خاک را می‌گسترید 3135
Since (’twas for us that) He was producing the sky from non-existence and spreading this carpet of earth,
ز اختران می‌ساخت او مصباح‌ها ** وز طبایع قفل با مفتاح‌ها
And making lamps of the stars, and of the (four) natural properties a lock together with the keys (to open it).
ای بسا بنیادها پنهان و فاش ** مضمر این سقف کرد و این فراش
Oh, how many structures hidden (from sight) and plain to see has He enclosed in this roof (heaven) and this carpet (earth)!
آدم اصطرلاب اوصاف علوست ** وصف آدم مظهر آیات اوست
Adam is the astrolabe of the attributes of (Divine) Sublimity: the nature of Adam is the theatre for His revelations.
هرچه در وی می‌نماید عکس اوست ** هم‌چو عکس ماه اندر آب جوست
Whatever appears in him (Adam) is the reflexion of Him, just as the moon is reflected in the water of the river.
بر صطرلابش نقوش عنکبوت ** بهر اوصاف ازل دارد ثبوت 3140
The figures (cut) on the “spider” (uppermost tablet) on his astrolabe are there for the sake of (typifying) the Eternal Attributes,
تا ز چرخ غیب وز خورشید روح ** عنکبوتش درس گوید از شروح
In order that its “spider” may give lessons in exposition of the sky of the Unseen and the sun of the Spirit.
عنکبوت و این صطرلاب رشاد ** بی‌منجم در کف عام اوفتاد
Without a (spiritual) astronomer (to explain their significance), the “spider” and this astrolabe which guides aright fall (uselessly) into the hands of the vulgar.
انبیا را داد حق تنجیم این ** غیب را چشمی بباید غیب‌بین
God bestowed (knowledge of) this (spiritual) astronomy on the prophets: for (the mysteries of) the Unseen an eye that observes the Unseen is necessary.
در چه دنیا فتادند این قرون ** عکس خود را دید هر یک چه درون
These (worldly) generations fell into the well of the present world: every one saw in the well his own reflexion.
از برون دان آنچ در چاهت نمود ** ورنه آن شیری که در چه شد فرود 3145
Know that what appears to you in the well is (really) from outside; else you are (like) the lion that plunged into the well (and was drowned).
برد خرگوشیش از ره کای فلان ** در تگ چاهست آن شیر ژیان
A hare led him astray, saying, “O such-and-such, this furious lion (thy rival) is at the bottom of the well.
در رو اندر چاه کین از وی بکش ** چون ازو غالب‌تری سر بر کنش
Go into the well and wreak vengeance on him: tear off his head, since thou art mightier than he.”
آن مقلد سخره‌ی خرگوش شد ** از خیال خویشتن پر جوش شد
That (blind) follower of authority was subjugated by the hare: he was filled with boiling (fury) by his own fancy.
او نگفت این نقش داد آب نیست ** این به جز تقلیب آن قلاب نیست
He did not say, “This image is not produced by the water: this is not (produced) by anything except the changing activity of the (Divine) Changer.”
تو هم از دشمن چو کینی می‌کشی ** ای زبون شش غلط در هر ششی 3150
So when you, O slave to the six (directions), wreak vengeance on your enemy you are in error concerning all the six.
آن عداوت اندرو عکس حقست ** کز صفات قهر آنجا مشتقست
That enmity in him (your enemy) is reflected from God, for it is derived from the (Divine) attributes of Wrath (which are manifested) there;
وآن گنه در وی ز جنس جرم تست ** باید آن خو را ز طبع خویش شست
And that sin in him is homogeneous with your sin: you must wash that (evil) disposition out of your own nature.