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2
279-303

  • If you are rose-water, you are sprinkled on head and bosom; and if you are (stinking) like urine, you are cast out.
  • گر گلابی، بر سر و جیبت زنند ** ور تو چون بولی برونت افکنند

  • Look at the trays in front of druggists—each kind put beside its own kind, 280
  • طبله‏ها در پیش عطاران ببین ** جنس را با جنس خود کرده قرین‏

  • Things of each sort mixed with things of the same sort, and a certain elegance produced by this homogeneity;
  • جنسها با جنسها آمیخته ** زین تجانس زینتی انگیخته‏

  • If his (the druggist's) aloes-wood and sugar get mixed, he picks them out from each other, piece by piece.
  • گر در آمیزند عود و شکرش ** بر گزیند یک یک از یکدیگرش‏

  • The trays were broken and the souls were spilled: good and evil ones were mingled with each other.
  • طبله‏ها بشکست و جانها ریختند ** نیک و بد در همدگر آمیختند

  • God sent the prophets with scrolls (of Revelation), that He might pick out (and sort) these grains on the dish.
  • حق فرستاد انبیا را با ورق ** تا گزید این دانه‌ها را بر طبق

  • Before the, (the prophets) we were all alike, none knew whether we were good or bad. 285
  • پیش از ایشان ما همه یکسان بدیم ** کس ندانستی که ما نیک و بدیم‏

  • False coin and fine (both) were current in the world, since all was night, and we were as night-travellers,
  • قلب و نیکو در جهان بودی روان ** چون همه شب بود و ما چون شب روان‏

  • Until the sun of the prophets rose and said, “Begone, O alloy! Come, O thou that art pure!”
  • تا بر آمد آفتاب انبیا ** گفت ای غش دور شو صافی بیا

  • The eye can distinguish colours, the eye knows ruby and (common) stone.
  • چشم داند فرق کردن رنگ را ** چشم داند لعل را و سنگ را

  • The eye knows the jewel and the rubbish; hence bits of rubbish sting the eye.
  • چشم داند گوهر و خاشاک را ** چشم را ز آن می‏خلد خاشاکها

  • These vile counterfeiters are enemies of day, those pieces of gold from the mine are lovers of day, 290
  • دشمن روزند این قلابکان ** عاشق روزند آن زرهای کان‏

  • Because day is the mirror that makes it (the fine gold) known, so that the ashrafí (the coin of sterling gold) may see (receive) its (day's) gift of honour.
  • ز آن که روز است آینه‏ی تعریف او ** تا ببیند اشرفی تشریف او

  • Hence God bestowed the title of “Day” on the Resurrection, (for) day displays the beauty of red and yellow.
  • حق قیامت را لقب ز آن روز کرد ** روز بنماید جمال سرخ و زرد

  • In reality, then, day is the inmost consciousness of the saints, (though) beside their moon day is (dim) as shadows.
  • پس حقیقت روز سر اولیاست ** روز پیش ماهشان چون سایه‏هاست‏

  • Know that day is the reflexion of the mystery (the illumined consciousness) of the man of God, while eye-sealing night is the reflexion of his occultation.
  • عکس راز مرد حق دانید روز ** عکس ستاریش شام چشم دوز

  • For that reason God said, By the morn: by the morn is (refers to) the light of the hidden mind of Mustafá (Mohammed). 295
  • ز آن سبب فرمود یزدان و الضحی ** و الضحی‏ نور ضمیر مصطفی‏

  • The other view, that the Beloved (God) meant this morn (in the literal sense), is (held) just for the reason that this too is the reflexion of him;
  • قول دیگر کین ضحی را خواست دوست ** هم برای آنکه این هم عکس اوست

  • Else it is wrong to swear by a transient thing: how indeed is transiency proper to the speech of God?
  • ور نه بر فانی قسم گفتن خطاست ** خود فنا چه لایق گفت خداست‏

  • That Friend (of God) said, “I love not them that set”: how should the glorious Lord mean transiency by this (oath)?
  • لا أحب الآفلین گفت آن خلیل ** کی فنا خواهد از این رب جلیل‏

  • Again, and by the night is (refers to) his occultation and his earthen rust-dark body.
  • باز و اللیل است ستاری او ** و آن تن خاکی زنگاری او

  • When his sun rose from that sky, it said to the night of the body, “Lo, He hath not forsaken thee.” 300
  • آفتابش چون بر آمد ز آن فلک ** با شب تن گفت هین ما ودعک‏

  • Union was made manifest out of the essence of affliction: that sweetness (of union) was expressed by (the words) He hath not hated (thee).
  • وصل پیدا گشت از عین بلا ** ز آن حلاوت شد عبارت ما قلی‏

  • In fact, every expression is the symbol of a state: the state is as a hand, while the expression is a tool.
  • هر عبارت خود نشان حالتی است ** حال چون دست و عبارت آلتی است‏

  • The goldsmith's tool in the hand of a shoemaker is like a seed sown in sand;
  • آلت زرگر به دست کفشگر ** همچو دانه‏ی کشت کرده ریگ در