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1
305-329

  • صحت این حس ز معموری تن ** صحت آن حس ز تخریب بدن‌‌ 305
  • The health of the former arises from the flourishing state of the body; the health of the latter arises from the ruin of the body.

  • راه جان مر جسم را ویران کند ** بعد از آن ویرانی آبادان کند
  • The spiritual way ruins the body and, after having ruined it, restores it to prosperity:

  • کرد ویران خانه بهر گنج زر ** وز همان گنجش کند معمورتر
  • Ruined the house for the sake of the golden treasure, and with that same treasure builds it better (than before);

  • آب را ببرید و جو را پاک کرد ** بعد از آن در جو روان کرد آب خورد
  • Cut off the water and cleansed the river-bed, then caused drinking-water to flow in the river-bed;

  • پوست را بشکافت و پیکان را کشید ** پوست تازه بعد از آتش بردمید
  • Cleft the skin and drew out the iron point (of the arrow or spear)—then fresh skin grew over it (the wound);

  • قلعه ویران کرد و از کافر ستد ** بعد از آن بر ساختش صد برج و سد 310
  • Rased the fortress and took it from the infidel, then reared thereon a hundred towers and ramparts.

  • کار بی‌‌چون را که کیفیت نهد ** این که گفتم هم ضرورت می‌‌دهد
  • Who shall describe the action of Him who hath no like? This that I have said (is what) the present necessity is affording.

  • گه چنین بنماید و گه ضد این ** جز که حیرانی نباشد کار دین‌‌
  • Sometimes it (the action of God) appears like this and sometimes the contrary of this: the work of religion is naught but bewilderment.

  • نی چنان حیران که پشتش سوی اوست ** بل چنین حیران و غرق و مست دوست‌‌
  • (I mean) not one bewildered in such wise that his back is (turned) towards Him; nay, but one bewildered (with ecstasy) like this and drowned (in God) and intoxicated with the Beloved.

  • آن یکی را روی او شد سوی دوست ** و آن یکی را روی او خود روی دوست‌‌
  • The face of the one is set towards the Beloved, (while) the face of the other is just his own face (he is facing himself).

  • روی هر یک می‌‌نگر می‌‌دار پاس ** بو که گردی تو ز خدمت رو شناس‌‌ 315
  • Look long on the face of every one, keep watch attentively: it may be that by doing service (to Súfís) you will come to know the face (of the true saint).

  • چون بسی ابلیس آدم روی هست ** پس به هر دستی نشاید داد دست‌‌
  • Since there is many a devil who hath the face of Adam, it is not well to give your hand to every hand,

  • ز انکه صیاد آورد بانگ صفیر ** تا فریبد مرغ را آن مرغ گیر
  • Because the fowler produces a whistling sound in order to decoy the bird,

  • بشنود آن مرغ بانگ جنس خویش ** از هوا آید بیابد دام و نیش‌‌
  • (So that) the bird may hear the note of its congener and come down from the air and find trap and knife-point.

  • حرف درویشان بدزدد مرد دون ** تا بخواند بر سلیمی ز ان فسون‌‌
  • The vile man will steal the language of dervishes, that he may thereby chant a spell over (fascinate and deceive) one who is simple.

  • کار مردان روشنی و گرمی است ** کار دونان حیله و بی‌‌شرمی است‌‌ 320
  • The work of (holy) men is (as) light and heat; the work of vile men is trickery and shamelessness.

  • شیر پشمین از برای کد کنند ** بو مسیلم را لقب احمد کنند
  • They make a woollen lion for the purpose of begging; they give the title of Ahmad (Mohammed) to Bú Musaylim;

  • بو مسیلم را لقب کذاب ماند ** مر محمد را اولو الالباب ماند
  • (But) to Bú Musaylim remained the title of Kadhdháb (Liar), to Mohammed remained (the title of) Ulu ’l-albáb (Endowed with understanding).

  • آن شراب حق ختامش مشک ناب ** باده را ختمش بود گند و عذاب‌‌
  • The wine of God, its seal (last result) is pure musk, (but) as for (the other) wine, its seal is stench and torment

  • داستان آن پادشاه جهود که نصرانیان را می‌‌کشت از بهر تعصب
  • Story of the Jewish king who for bigotry's sake used to slay the Christians.

  • بود شاهی در جهودان ظلم ساز ** دشمن عیسی و نصرانی گداز
  • Amongst the Jews there was a king who wrought oppression, an enemy of Jesus and a destroyer of Christians.

  • عهد عیسی بود و نوبت آن او ** جان موسی او و موسی جان او 325
  • ’Twas the epoch of Jesus and the turn was his: he was the soul of Moses, and Moses the soul of him;

  • شاه احول کرد در راه خدا ** آن دو دمساز خدایی را جدا
  • (But) the squint-eyed (double-seeing) king separated in the way of God those two Divine (prophets) who were (really) in accord (with each other).

  • گفت استاد احولی را کاندر آ ** رو برون آر از وثاق آن شیشه را
  • The master said to a squint-eyed (pupil), “Come on; go, fetch that bottle out of the room.”

  • گفت احول ز ان دو شیشه من کدام ** پیش تو آرم بکن شرح تمام‌‌
  • Said the squint-eyed one: “Which of the two bottles shall I bring to you? Explain fully.”

  • گفت استاد آن دو شیشه نیست رو ** احولی بگذار و افزون بین مشو
  • “There are not two bottles,” replied the master; “go, leave off squinting and do not be seeing more (than one).”