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6
1858-1882

  • این نمکسار جسوم ظاهرست  ** خود نمکسار معانی دیگرست 
  • This is the salt-mine for visible (material) bodies, (but) in sooth the salt-mine for ideal (supersensible) things is different.

  • آن نمکسار معانی معنویست  ** از ازل آن تا ابد اندر نویست 
  • The salt-mine for ideal things is ideal (spiritual and real): it remains new from eternity unto everlasting.

  • این نوی را کهنگی ضدش بود  ** آن نوی بی ضد و بی ند و عدد  1860
  • This (earthly) newness has oldness as its opposite, but that newness (belonging to the world of Reality) is without opposite or like or number.

  • آنچنان که از صقل نور مصطفی  ** صد هزاران نوع ظلمت شد ضیا 
  • ’Tis (even) as by the polishing action of the Light of Mustafá (Mohammed) a hundred thousand sorts of darkness became radiant.

  • از جهود و مشرک و ترسا و مغ  ** جملگی یک‌رنگ شد زان الپ الغ 
  • Jew and polytheist and Christian and Magian—all were made of one colour by that Alp Ulugh (great hero).

  • صد هزاران سایه کوتاه و دراز  ** شد یکی در نور آن خورشید راز 
  • A hundred thousand shadows short and long became one in the light of that Sun of mystery.

  • نه درازی ماند نه کوته نه پهن  ** گونه گونه سایه در خورشید رهن 
  • Neither a long (shadow) remained nor a short nor a wide: shadows of every kind were given in pawn to (absorbed in) the Sun.

  • لیک یک‌رنگی که اندر محشرست  ** بر بد و بر نیک کشف و ظاهرست  1865
  • But the unicolority that is (everywhere) at the Resurrection is (then) revealed and (made) manifest to the evil and the good (alike);

  • که معانی آن جهان صورت شود  ** نقشهامان در خور خصلت شود 
  • For in that world ideas are endued with form, and our (visible) shapes become congruous with our (moral and spiritual) qualities.

  • گردد آنگه فکر نقش نامه‌ها  ** این بطانه روی کار جامه‌ها 
  • The (secret) thoughts will then become (materialised in) the form of the books (recording good and evil actions): this lining will become the working surface of the garments.

  • این زمان سرها مثال گاو پیس  ** دوک نطق اندر ملل صد رنگ ریس 
  • During this (present) time (men's) inward beliefs are (as variegated) as a piebald cow, and in the (different) religious sects the spindle of speech is spinning (threads of) a hundred colours.

  • نوبت صدرنگیست و صددلی  ** عالم یک رنگ کی گردد جلی 
  • ’Tis the turn (reign) of many-colouredness and many-mindedness: how should the one-coloured world become unveiled?

  • نوبت زنگست رومی شد نهان  ** این شبست و آفتاب اندر رهان  1870
  • ’Tis the turn (reign) of the Ethiopian; the Greek is hidden (from view): this is night, and the sun is in pawn.

  • نوبت گرگست و یوسف زیر چاه  ** نوبت قبطست و فرعونست شاه 
  • ’Tis the turn (reign) of the wolf, and Joseph is at the bottom of the well; ’tis the turn (reign) of the Egyptians, and Pharaoh is king.

  • تا ز رزق بی‌دریغ خیره‌خند  ** این سگان را حصه باشد روز چند 
  • (Such is the Divine purpose), in order that for a few days these curs may have their allotted portion of the unstinted and deluding (worldly) provision.

  • در درون بیشه شیران منتظر  ** تا شود امر تعالوا منتشر 
  • (But) within the jungle (of this world) are lions (righteous and holy men), waiting for the command “Come!” to be spread abroad.

  • پس برون آیند آن شیران ز مرج  ** بی‌حجابی حق نماید دخل و خرج 
  • Then those lions will come forth from the (worldly) pasture, and God will show (unto them) their income and expenditure without any veil (disguise).

  • جوهر انسان بگیرد بر و بحر  ** پیسه گاوان بسملان آن روز نحر  1875
  • The (spiritual) essence of Man will encompass land and sea, (while) the piebald cattle will be killed as victims on the Day of Slaughter.

  • روز نحر رستخیز سهمناک  ** مومنان را عید و گاوان را هلاک 
  • The terrible Day of Slaughter at the Resurrection is a festival for the true believers and (the hour of) destruction for the cattle.

  • جمله‌ی مرغان آب آن روز نحر  ** هم‌چو کشتیها روان بر روی بحر 
  • On that Day of Slaughter all the water-birds (will be) sailing along like ships on the surface of the Sea.

  • تا که یهلک من هلک عن بینه  ** تا که ینجو من نجا واستیقنه 
  • (This Day is ordained) to the end that they who perish may perish by a clear proof, and that they who are saved and have sure knowledge thereof may be saved (by a clear proof),

  • تا که بازان جانب سلطان روند  ** تا که زاغان سوی گورستان روند 
  • And that the falcons may go to the Sultan and that the crows may go to the graveyard;

  • که استخوان و اجزاء سرگین هم‌چو نان  ** نقل زاغان آمدست اندر جهان  1880
  • For in this world the dessert of the crows was bones and pieces of dung like bread.

  • قند حکمت از کجا زاغ از کجا  ** کرم سرگین از کجا باغ از کجا 
  • How remote is the sugar of wisdom from the crow! How remote is the dung-beetle from the orchard!

  • نیست لایق غزو نفس و مرد غر  ** نیست لایق عود و مشک و کون خر 
  • It is not suitable for an effeminate man to go to fight against the carnal soul: aloes-wood and musk are not suitable for the arse of an ass.