همچنان که عقد در در و شبه ** مختلط چون میهمان یک شبه
(They are) mixed even as pearls and jet beads in the necklace, (soon to be parted) like guests of a single night.
بحر را نیمیش شیرین چون شکر ** طعم شیرین رنگ روشن چون قمر
One half of the sea is sweet like sugar: the taste sweet, the colour bright as the moon.
نیم دیگر تلخ همچون زهر مار ** طمع تلخ و رنگ مظلم قیروار2575
The other half is bitter as snake's venom: the taste bitter and the colour dark as pitch.
هر دو بر هم میزنند از تحت و اوج ** بر مثال آب دریا موج موج
Both (halves) dash against one another, from beneath and from the top, wave on wave like the water of the sea.
صورت بر هم زدن از جسم تنگ ** اختلاط جانها در صلح و جنگ
The appearance of collision, (arising) from the narrow body, is (due to) the spirits' being intermingled in peace or war.
موجهای صلح بر هم میزند ** کینهها از سینهها بر میکند
The waves of peace dash against each other and root up hatreds from (men's) breasts.
موجهای جنگ بر شکل دگر ** مهرها را میکند زیر و زبر
In other form do the waves of war turn (men's) loves upside down (confound and destroy them).
مهر تلخان را به شیرین میکشد ** ز آن که اصل مهرها باشد رشد2580
Love is drawing the bitter ones to the sweet, because the foundation of (all) loves is righteousness.
قهر شیرین را به تلخی میبرد ** تلخ با شیرین کجا اندر خورد
Wrath is carrying away the sweet one to bitterness: how should the bitter sort with (be suited to) the sweet?
تلخ و شیرین زین نظر ناید پدید ** از دریچهی عاقبت دانند دید
The bitter and the sweet are not visible to this (ocular) sight, (but) they can be seen through the window of the latter end.
چشم آخر بین تواند دید راست ** چشم آخر بین غرور است و خطاست
The eye that sees the end (ákhir) can see truly; the eye that sees (only) the stable (ákhur) is delusion and error.
ای بسا شیرین که چون شکر بود ** لیک زهر اندر شکر مضمر بود
Oh, many the one that is sweet as sugar, but poison is concealed in the sugar.
آن که زیرکتر به بو بشناسدش ** و آن دگر چون بر لب و دندان زدش2585
He that is more sagacious (than the rest) will know it by the smell; another (only) when it touches his lips and teeth:
پس لبش ردش کند پیش از گلو ** گر چه نعره میزند شیطان کلوا
Then his lips will reject it before (it reaches) his throat, although the Devil is shouting, “Eat ye!”
و آن دگر را در گلو پیدا کند ** و آن دگر را در بدن رسوا کند
And to another it will declare (itself) in his throat, while to another it will unmask in his body;
و آن دگر را در حدث سوزش دهد ** ذوق آن زخم جگر دوزش دهد
And to another it will give burning pain in evacuation: its taste will deal him a blow that pierces his liver.
و آن دگر را بعد ایام و شهور ** و آن دگر را بعد مرگ از قعر گور
And to another (it will become manifest) after days and months; and to another after death, from the depth of the grave;
ور دهندش مهلت اندر قعر گور ** لا بد آن پیدا شود یوم النشور2590
And if he be given a respite in the depth of the grave, (then) it will inevitably become manifest on the Day of Resurrection.
هر نبات و شکری را در جهان ** مهلتی پیداست از دور زمان
Every piece of candy and sugar (desirable thing) in the world manifestly has a period granted to it from the revolution of Time.
سالها باید که اندر آفتاب ** لعل یابد رنگ و رخشانی و تاب
Years are needed in order that the ruby in (exposed to the rays of) the sun may obtain (the perfect) tint and splendour and brilliance.
باز تره در دو ماه اندر رسد ** باز تا سالی گل احمر رسد
Vegetables, again, reach maturity in two months, while the red rose comes to perfection in a year.
بهر این فرمود حق عز و جل ** سوره الانعام در ذکر اجل
For this reason the Almighty and Glorious God in the Súratu ’l-An‘ám has made mention of an appointed term (ajal).
این شنیدی مو به مویت گوش باد ** آب حیوان است خوردی نوش باد2595
You have heard this (discourse): may the whole of you, hair by hair, be an ear (to receive it)! ’Tis the Water of Life: (if) you have drunk, may it do you good!
آب حیوان خوان مخوان این را سخن ** روح نو بین در تن حرف کهن
Call it the Water of Life, call it not a discourse: behold the new spirit in the body of the old letter!
نکتهی دیگر تو بشنو ای رفیق ** همچو جان او سخت پیدا و دقیق
(Now), my friend, hearken to another saying (which is), like the soul, very clear (to mystics) and abstruse (to the rest):