Render thanks, O Host (of Heaven) and Servants (of God)! Ye are freed from lust and sexual intercourse.
شکر گویید ای سپاه و چاکران ** رسته‌‌اید از شهوت و از چاک ران
If I impose that kind of nature on you, Heaven will accept you no more.
گر از آن معنی نهم من بر شما ** مر شما را بیش نپذیرد سما
The preservation (from sin) which ye have in your bodies is from the reflexion of My preservation and care (of you).
عصمتی که مر شما را در تن است ** آن ز عکس عصمت و حفظ من است
Oh, beware! Regard that as (coming) from Me, not from yourselves, lest the accursed Devil prevail against you.”
آن ز من بینید نز خود هین و هین ** تا نچربد بر شما دیو لعین
As (for example) the writer of the Revelation given to the Prophet deemed the Wisdom and the Original Light (to be residing) in himself.3355
آن چنان که کاتب وحی رسول ** دید حکمت در خود و نور اصول
He was reckoning himself a fellow-songster of the Birds of God, (whereas) that (which proceeded from him) was (only) a whistle resembling an echo.
خویش را هم صوت مرغان خدا ** می‌‌شمرد آن بد صفیری چون صدا
If you become an exponent (imitator) of the song of birds, how will you become acquainted with the (real) meaning of the bird?
لحن مرغان را اگر واصف شوی ** بر مراد مرغ کی واقف شوی
If you learn the note of a nightingale, how will you know what (feelings) it has towards a rose?
گر بیاموزی صفیر بلبلی ** تو چه دانی کاو چه دارد با گلی
Or if you do know, ’twill only be from surmise, like the conjectures formed by deaf people from those who move their lips.
ور بدانی باشد آن هم از گمان ** چون ز لب جنبان گمانهای کران
How the deaf man went to visit his sick neighbour.
به عیادت رفتن کر بر همسایه‌‌ی رنجور خویش
One possessed of much wealth said to a deaf man, “A neighbour of thine is fallen ill.”3360
آن کری را گفت افزون مایه‌‌ای ** که ترا رنجور شد همسایه‌‌ای
The deaf man said to himself, “Being hard of hearing, what shall I understand of the words spoken by that youth?—
گفت با خود کر که با گوش گران ** من چه دریابم ز گفت آن جوان
Especially (as) he is ill and his voice is weak; but I must go thither, there's no escape.
خاصه رنجور و ضعیف آواز شد ** لیک باید رفت آن جا نیست بد
When I see his lips moving, I will form a conjecture as to that (movement) from myself.
چون ببینم کان لبش جنبان شود ** من قیاسی گیرم آن را هم ز خود
When I say, ‘How are you, O my suffering (friend)?’ he will reply, ‘I am fine’ or ‘I am pretty well.’
چون بگویم چونی ای محنت کشم ** او بخواهد گفت نیکم یا خوشم
I will say, ‘Thanks (to God)! What posset have you had to drink?’ He will reply, ‘Some sherbet’ or ‘a decoction of kidney-beans.’3365
من بگویم شکر چه خوردی ابا ** او بگوید شربتی یا ماشبا
(Then) I will say, ‘May you enjoy health! Who is the doctor attending you?’ He will answer, ‘So-and-so.’
من بگویم صحه نوشت کیست آن ** از طبیبان پیش تو گوید فلان
‘He is one who brings great luck with him,’ I will remark; ‘since he has come, things will go well for you.
من بگویم بس مبارک پاست او ** چون که او آمد شود کارت نکو
I have experienced (the luck of) his foot: wherever he goes, the desired object is attained.’”
پای او را آزمودستیم ما ** هر کجا شد می‌‌شود حاجت روا
The good man made ready these conjectural answers, and went to see the invalid.
این جوابات قیاسی راست کرد ** پیش آن رنجور شد آن نیک مرد
“How are you?” he asked. “I am at the point of death,” said he. “Thanks (to God)!” cried the deaf man. At this, the patient became resentful and indignant,3370
گفت چونی گفت مردم گفت شکر ** شد از این رنجور پر آزار و نکر
Saying (to himself), “What (cause for) thanksgiving is this? Surely he has always been ill-disposed towards me.”—The deaf man made a conjecture, and (as now appears) it has turned out to be wrong.
کین چه شکر است او مگر با ما بد است ** کر قیاسی کرد و آن کژ آمده ست