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1
868-892

  • What wonder if the mountain became a venerable Súfí? The body of Moses also was (formed) from a piece of clay.
  • چه عجب گر کوه صوفی شد عزیز ** جسم موسی از کلوخی بود نیز

  • How the Jewish king scoffed and denied and would not accept the counsel of his intimates.
  • طنز و انکار کردن پادشاه جهود و قبول نکردن نصیحت خاصان خویش‌‌

  • The king of the Jews beheld these marvellous things, (but) he had naught (to say) except mockery and denial.
  • این عجایب دید آن شاه جهود ** جز که طنز و جز که انکارش نبود

  • His counsellors said, “Do not let (this injustice) go beyond bounds, do not drive the steed of obstinacy so far.” 870
  • ناصحان گفتند از حد مگذران ** مرکب استیزه را چندین مران‌‌

  • He handcuffed the counsellors and confined them, he committed one injustice after another.
  • ناصحان را دست بست و بند کرد ** ظلم را پیوند در پیوند کرد

  • When the matter reached this pass, a shout came—“Hold thy foot (stop), O cur! For Our vengeance is come.”
  • بانگ آمد کار چون اینجا رسید ** پای دار ای سگ که قهر ما رسید

  • After that, the fire blazed up forty ells high, became a ring, and consumed those Jews.
  • بعد از آن آتش چهل گز بر فروخت ** حلقه گشت و آن جهودان را بسوخت‌‌

  • From fire was their origin in the beginning: they went (back) to their origin in the end.
  • اصل ایشان بود آتش ابتدا ** سوی اصل خویش رفتند انتها

  • That company were born of fire: the way of particulars is towards the universal. 875
  • هم ز آتش زاده بودند آن فریق ** جزوها را سوی کل باشد طریق‌‌

  • They were only a fire to consume the true believers: their fire consumed itself like rubbish.
  • آتشی بودند مومن سوز و بس ** سوخت خود را آتش ایشان چو خس‌‌

  • He whose mother is Háwiya (Hell-fire)—Háwiya shall become his cell (abode).
  • آن که بوده ست امه الهاویه ** هاویه آمد مر او را زاویه‌‌

  • The mother of the child is (always) seeking it: the fundamentals pursue the derivatives.
  • مادر فرزند جویان وی است ** اصلها مر فرعها را در پی است‌‌

  • If water is imprisoned in a tank, the wind sucks it up, for it (the wind) belongs to the original (source):
  • آب اندر حوض اگر زندانی است ** باد نشفش می‌‌کند کار کانی است‌‌

  • It sets it free, it wafts it away to its source, little by little, so that you do not see its wafting; 880
  • می‌‌رهاند می‌‌برد تا معدنش ** اندک اندک تا نبینی بردنش‌‌

  • And our souls likewise this breath (of ours) steals away, little by little, from the prison of the world.
  • وین نفس جانهای ما را همچنان ** اندک اندک دزدد از حبس جهان‌‌

  • The perfumes of our (good) words ascend even unto Him, ascending from us whither God knoweth.
  • تا إلیه یصعد أطیاب الکلم ** صاعدا منا إلی حیث علم‌‌

  • Our breaths soar up with the choice (words), as a gift from us, to the abode of everlastingness;
  • ترتقی أنفاسنا بالمنتقی ** متحفا منا إلی دار البقا

  • Then comes to us the recompense of our speech, a double (recompense) thereof, as a mercy from (God) the Glorious;
  • ثم تاتینا مکافات المقال ** ضعف ذاک رحمة من ذی الجلال‌‌

  • Then He causes us to repair to (makes us utter) good words like those (already uttered), that His servant may obtain (something more) of what he has obtained. 885
  • ثم یلجینا الی امثالها ** کی ینال العبد مما نالها

  • Thus do they (our good words) ascend while it (the Divine mercy) descends continually: mayst thou never cease to keep up that (ascent and descent)!
  • هکذا تعرج و تنزل دایما ** ذا فلا زلت علیه قائما

  • Let us speak Persian: the meaning is that this attraction (by which God draws the soul towards Himself) comes from the same quarter whence came that savour (spiritual delight experienced in and after prayer).
  • پارسی گوییم یعنی این کشش ** ز آن طرف آید که آمد آن چشش‌‌

  • The eyes of every set of people remain (turned) in the direction where one day they satisfied a (longing for) delight.
  • چشم هر قومی به سویی مانده است ** کان طرف یک روز ذوقی رانده است‌‌

  • The delight of (every) kind is certainly in its own kind (congener): the delight of the part, observe, is in its whole;
  • ذوق جنس از جنس خود باشد یقین ** ذوق جزو از کل خود باشد ببین‌‌

  • Or else, that (part) is surely capable of (attachment to) a (different) kind and, when it has attached itself thereto, becomes homogeneous with it, 890
  • یا مگر آن قابل جنسی بود ** چون بدو پیوست جنس او شود

  • As (for instance) water and bread, which were not our congeners, became homogeneous with us and increased within us (added to our bulk and strength).
  • همچو آب و نان که جنس ما نبود ** گشت جنس ما و اندر ما فزود

  • Water and bread have not the appearance of being our congeners, (but) from consideration of the end (final result) deem them to be homogeneous (with us).
  • نقش جنسیت ندارد آب و نان ** ز اعتبار آخر آن را جنس دان‌‌