Cut off the water and cleansed the river-bed, then caused drinking-water to flow in the river-bed;
آب را ببرید و جو را پاک کرد ** بعد از آن در جو روان کرد آب خورد
Cleft the skin and drew out the iron point (of the arrow or spear)—then fresh skin grew over it (the wound);
پوست را بشکافت و پیکان را کشید ** پوست تازه بعد از آتش بردمید
Rased the fortress and took it from the infidel, then reared thereon a hundred towers and ramparts.310
قلعه ویران کرد و از کافر ستد ** بعد از آن بر ساختش صد برج و سد
Who shall describe the action of Him who hath no like? This that I have said (is what) the present necessity is affording.
کار بیچون را که کیفیت نهد ** این که گفتم هم ضرورت میدهد
Sometimes it (the action of God) appears like this and sometimes the contrary of this: the work of religion is naught but bewilderment.
گه چنین بنماید و گه ضد این ** جز که حیرانی نباشد کار دین
(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.
نی چنان حیران که پشتش سوی اوست ** بل چنین حیران و غرق و مست 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).
آن یکی را روی او شد سوی دوست ** و آن یکی را روی او خود روی دوست
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).315
روی هر یک مینگر میدار پاس ** بو که گردی تو ز خدمت رو شناس
Since there is many a devil who hath the face of Adam, it is not well to give your hand to every hand,
چون بسی ابلیس آدم روی هست ** پس به هر دستی نشاید داد دست
Because the fowler produces a whistling sound in order to decoy the bird,
ز انکه صیاد آورد بانگ صفیر ** تا فریبد مرغ را آن مرغ گیر
(So that) the bird may hear the note of its congener and come down from the air and find trap and knife-point.
بشنود آن مرغ بانگ جنس خویش ** از هوا آید بیابد دام و نیش
The vile man will steal the language of dervishes, that he may thereby chant a spell over (fascinate and deceive) one who is simple.
حرف درویشان بدزدد مرد دون ** تا بخواند بر سلیمی ز ان فسون
The work of (holy) men is (as) light and heat; the work of vile men is trickery and shamelessness.320
کار مردان روشنی و گرمی است ** کار دونان حیله و بیشرمی است
They make a woollen lion for the purpose of begging; they give the title of Ahmad (Mohammed) to Bú Musaylim;
شیر پشمین از برای کد کنند ** بو مسیلم را لقب احمد کنند
(But) to Bú Musaylim remained the title of Kadhdháb (Liar), to Mohammed remained (the title of) Ulu ’l-albáb (Endowed with understanding).
بو مسیلم را لقب کذاب ماند ** مر محمد را اولو الالباب ماند
The wine of God, its seal (last result) is pure musk, (but) as for (the other) wine, its seal is stench and torment
آن شراب حق ختامش مشک ناب ** باده را ختمش بود گند و عذاب
Story of the Jewish king who for bigotry's sake used to slay the Christians.
داستان آن پادشاه جهود که نصرانیان را میکشت از بهر تعصب
Amongst the Jews there was a king who wrought oppression, an enemy of Jesus and a destroyer of Christians.
بود شاهی در جهودان ظلم ساز ** دشمن عیسی و نصرانی گداز
’Twas the epoch of Jesus and the turn was his: he was the soul of Moses, and Moses the soul of him;325
عهد عیسی بود و نوبت آن او ** جان موسی او و موسی جان او
(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).
شاه احول کرد در راه خدا ** آن دو دمساز خدایی را جدا
The master said to a squint-eyed (pupil), “Come on; go, fetch that bottle out of the room.”
گفت استاد احولی را کاندر آ ** رو برون آر از وثاق آن شیشه را
Said the squint-eyed one: “Which of the two bottles shall I bring to you? Explain fully.”
گفت احول ز ان دو شیشه من کدام ** پیش تو آرم بکن شرح تمام
“There are not two bottles,” replied the master; “go, leave off squinting and do not be seeing more (than one).”
گفت استاد آن دو شیشه نیست رو ** احولی بگذار و افزون بین مشو
“O master,” said he, “don't chide me.” Said the master, “Smash one of those two.”330
گفت ای استا مرا طعنه مزن ** گفت استا ز ان دو یک را در شکن
The bottle was one, though in his eyes it seemed two; when he broke the bottle, there was no other.
شیشه یک بود و به چشمش دو نمود ** چون شکست او شیشه را دیگر نبود
When one was broken, both vanished from sight: a man is made squint-eyed by (evil) propensity and anger.
چون یکی بشکست هر دو شد ز چشم ** مردم احول گردد از میلان و خشم