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1
427-476

  • رو ز سایه آفتابی را بیاب ** دامن شه شمس تبریزی بتاب‌‌
  • Go, from the shadow gain a sun: pluck the skirt of the (spiritual) king, Shams-i Tabrízí (the Sun of Tabríz)!

  • ره ندانی جانب این سور و عرس ** از ضیاء الحق حسام الدین بپرس‌‌
  • If you do not know the way to this feast and bridal, ask of Ziyá’u ’l-Haqq (the Radiance of God) Husámu’ddín.

  • ور حسد گیرد ترا در ره گلو ** در حسد ابلیس را باشد غلو
  • And if on the way envy seize you by the throat, it belongs to (is characteristic of) Iblís to go beyond bounds in envy;

  • کاو ز آدم ننگ دارد از حسد ** با سعادت جنگ دارد از حسد 430
  • For he because of envy hath disdain for Adam, and because of envy is at war with felicity.

  • ای خنک آن کش حسد همراه نیست ** عقبه‌‌ای زین صعب‌‌تر در راه نیست‌‌
  • In the Way there is no harder pass than this. Oh, fortunate he who is not companioned by envy!

  • این جسد خانه‌‌ی حسد آمد بدان ** از حسد آلوده باشد خاندان‌‌
  • This body, you must know, is the house of envy, for the household are tainted with envy.

  • گر جسد خانه‌‌ی حسد باشد و لیک ** آن جسد را پاک کرد الله نیک‌‌
  • If the body is the house of envy, yet God made that body very pure.

  • طهرا بيتي بیان پاکی است ** گنج نور است ار طلسمش خاکی است‌‌
  • (The text) Cleanse My house, ye twain, is the explanation of (such) purity: it (the purified heart) is a treasure of (Divine) light, though its talisman is of earth.

  • چون کنی بر بی‌‌جسد مکر و حسد ** ز آن حسد دل را سیاهیها رسد 435
  • When you practise deceit and envy against one who is without envy, from that envy black stain arise in your heart.

  • خاک شو مردان حق را زیر پا ** خاک بر سر کن حسد را همچو ما
  • Become (as) dust under the feet of the men of God; throw dust on the head of envy, even as we do.

  • بیان حسد وزیر
  • Explanation of the envy of the vizier.

  • آن وزیرک از حسد بودش نژاد ** تا به باطل گوش و بینی باد داد
  • That petty vizier had his origin from envy, so that for vanity he gave to the wind (sacrificed) his ears and nose,

  • بر امید آن که از نیش حسد ** زهر او در جان مسکینان رسد
  • In the hope that by the sting of envy his venom might enter the souls of the poor (Christians).

  • هر کسی کاو از حسد بینی کند ** خویشتن بی‌‌گوش و بی‌‌بینی کند
  • Any one who from envy mutilates his nose makes himself without ear and without nose (unable to apprehend spiritual things).

  • بینی آن باشد که او بویی برد ** بوی او را جانب کویی برد 440
  • The nose is that which catches a scent, and which the scent leads towards an abode (of spiritual truth).

  • هر که بویش نیست بی‌‌بینی بود ** بوی آن بوی است کان دینی بود
  • Whoever hath no scent is without a nose; the scent (referred to) is that scent which is religious.

  • چون که بویی برد و شکر آن نکرد ** کفر نعمت آمد و بینیش خورد
  • When he has caught a scent and given no thanks for it, (that) ingratitude comes and devours his nose (deprives him of the organ of spiritual perception).

  • شکر کن مر شاکران را بنده باش ** پیش ایشان مرده شو پاینده باش‌‌
  • Give thanks (to God) and be a slave to those who give thanks: be in their presence (as one) dead, be steadfast.

  • چون وزیر از ره زنی مایه مساز ** خلق را تو بر میاور از نماز
  • Do not, like the vizier, make brigandage your stock-in-trade; do not turn the people away from the ritual prayer.

  • ناصح دین گشته آن کافر وزیر ** کرده او از مکر در لوزینه سیر 445
  • The miscreant vizier had become (in appearance) a true religious counsellor, (but) he had craftily put garlic in the walnut cake.

  • فهم کردن حاذقان نصارا مکر وزیر را
  • How the sagacious among the Christians perceived the guile of the vizier.

  • هر که صاحب ذوق بود از گفت او ** لذتی می‌‌دید و تلخی جفت او
  • Whoever was possessed of (spiritual) discernment was feeling a sweet savour in his words and, joined therewith, bitterness.

  • نکته‌‌ها می‌‌گفت او آمیخته ** در جلاب قند زهری ریخته‌‌
  • He (the vizier) was saying fine things mixed (with foul): he had poured some poison into the sugared julep.

  • ظاهرش می‌‌گفت در ره چیست شو ** وز اثر می‌‌گفت جان را سست شو
  • The outward sense of it was saying, “Be diligent in the Way,” but in effect it was saying to the soul, “Be slack.”

  • ظاهر نقره گر اسپید است و نو ** دست و جامه می سیه گردد ازو
  • If the surface of silver is white and new, (yet) the hands and dress are blackened by it.

  • آتش ار چه سرخ روی است از شرر ** تو ز فعل او سیه کاری نگر 450
  • Although fire is red-faced (bright and glorious) with sparks, look at the black behaviour (displayed) in its action.

  • برق اگر نوری نماید در نظر ** لیک هست از خاصیت دزد بصر
  • If the lightning appears luminous to the eye, (yet) from its distinctive property it is the robber of sight (it strikes men blind).

  • هر که جز آگاه و صاحب ذوق بود ** گفت او در گردن او طوق بود
  • (As for) any (Christian) who was not wary and possessed of discernment, the words of him (the vizier) were (as) a collar on his neck.

  • مدت شش سال در هجران شاه ** شد وزیر اتباع عیسی را پناه‌‌
  • During six years, in separation from the king, the vizier became a refuge for the followers of Jesus.

  • دین و دل را کل بدو بسپرد خلق ** پیش امر و حکم او می‌‌مرد خلق‌‌
  • To him the people wholly surrendered their religion and their hearts: at his command and decree they were ready to die.

  • پیغام شاه پنهان با وزیر
  • How the king sent messages in secret to the vizier.

  • در میان شاه و او پیغامها ** شاه را پنهان بدو آرامها 455
  • Messages (passed) between the king and him: the king had words of comfort from him in secret.

  • پیش او بنوشت شه کای مقبلم ** وقت آمد زود فارغ کن دلم‌‌
  • The king wrote to him, saying, “O my fortunate one, the time is come: quickly set my mind at ease.”

  • گفت اینک اندر آن کارم شها ** کافکنم در دین عیسی فتنه‌‌ها
  • He replied: “Behold, O king, I am preparing to cast disorders into the religion of Jesus.”

  • بیان دوازده سبط از نصارا
  • Explanation of the twelve tribes of the Christians.

  • قوم عیسی را بد اندر دار و گیر ** حاکمانشان ده امیر و دو امیر
  • The people of Jesus had twelve amírs as rulers in authority over them.

  • هر فریقی مر امیری را تبع ** بنده گشته میر خود را از طمع‌‌
  • Each party followed one amír and had become devoted to its own amír from desire (of worldly gain).

  • این ده و این دو امیر و قومشان ** گشته بند آن وزیر بدنشان‌‌ 460
  • These twelve amírs and their followers became in bondage to (a prey to) that vizier of evil sign.

  • اعتماد جمله بر گفتار او ** اقتدای جمله بر رفتار او
  • They all put trust in his words, they all took his procedure as a pattern.

  • پیش او در وقت و ساعت هر امیر ** جان بدادی گر بدو گفتی بمیر
  • Each amír would have given up his life in his presence at the time and hour (on the spot), if he (the vizier) had bidden him die.

  • تخلیط وزیر در احکام انجیل
  • How the vizier confused the ordinances of the Gospel.

  • ساخت طوماری به نام هر یکی ** نقش هر طومار دیگر مسلکی‌‌
  • He prepared a scroll in the name of (addressed to) each one, the (written) form of each scroll (of) a different tenor,

  • حکم‌‌های هر یکی نوعی دگر ** این خلاف آن ز پایان تا به سر
  • The ordinances of each (of) a diverse kind, this contradicting that from the end to the beginning.

  • در یکی راه ریاضت را و جوع ** رکن توبه کرده و شرط رجوع‌‌ 465
  • In one he made the path of asceticism and hunger to be the basis of repentance and the condition (necessary) for conversion.

  • در یکی گفته ریاضت سود نیست ** اندر این ره مخلصی جز جود نیست‌‌
  • In one he said: “Asceticism profits naught: in this Way there is no place (means) of deliverance but generosity.”

  • در یکی گفته که جوع و جود تو ** شرک باشد از تو با معبود تو
  • In one he said: “Your hunger and generosity are (imply) association on your part (of other objects) with (Him who is) the object of your worship.

  • جز توکل جز که تسلیم تمام ** در غم و راحت همه مکر است و دام‌‌
  • Excepting trust (in God) and complete resignation in sorrow and joy, all is a deceit and snare.”

  • در یکی گفته که واجب خدمت است ** ور نه اندیشه‌‌ی توکل تهمت است‌‌
  • In one he said: “It is incumbent (on you) to serve (God); else the thought of putting trust (in Him) is (a cause of) suspicion.”

  • در یکی گفته که امر و نهیهاست ** بهر کردن نیست شرح عجز ماست‌‌ 470
  • In one he said: “There are (Divine) commands and prohibitions, (but they) are not for practice (observance): they are (only) to show our weakness (inability to fulfil them),

  • تا که عجز خود ببینیم اندر آن ** قدرت حق را بدانیم آن زمان‌‌
  • So that we may behold our weakness therein and at that time recognise the power of Him.”

  • در یکی گفته که عجز خود مبین ** کفر نعمت کردن است آن عجز هین‌‌
  • In one he said: “Do not regard your weakness: that weakness is an act of ingratitude. Beware!

  • قدرت خود بین که این قدرت از اوست ** قدرت تو نعمت او دان که هوست‌‌
  • Regard your power, for this power is from Him: know that your power is the gift of Him who is Hú (the Absolute God).”

  • در یکی گفته کز این دو بر گذر ** بت بود هر چه بگنجد در نظر
  • In one he said: “Leave both these (qualities) behind: whatsoever is contained in sight (regard for other than God) is an idol (something which involves dualism).”

  • در یکی گفته مکش این شمع را ** کین نظر چون شمع آمد جمع را 475
  • In one he said: “Do not put out this candle (of sight), for this sight is as a candle (lighting the way) to (interior) concentration.

  • از نظر چون بگذری و از خیال ** کشته باشی نیم شب شمع وصال‌‌
  • When you relinquish sight and phantasy (too soon), you will have put out the candle of union at midnight.”