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2
3374-3398

  • (But) when the pot has been blackened, then after this who will at once perceive the effect of the smoke upon it?
  • چون سیه شد دیگ پس تاثیر دود ** بعد از این بروی که بیند زود زود

  • The ironsmith who is an Ethiopian—the smoke is of the same colour as his face; 3375
  • مرد آهنگر که او زنگی بود ** دود را با روش هم رنگی بود

  • The Greek who does the work of an ironsmith—his face, from gathering smoke, becomes piebald (spotted with black).
  • مرد رومی کاو کند آهنگری ** رویش ابلق گردد از دود آوری‏

  • Therefore he will quickly recognise the effect of sin, so that he will soon lament (and) say, “O God!”
  • پس بداند زود تاثیر گناه ** تا بنالد زود گوید ای اله‏

  • (But) when he persists (in sin) and makes a practice of evil, and puts dust in the eye of meditation,
  • چون کند اصرار و بد پیشه کند ** خاک اندر چشم اندیشه کند

  • He thinks of penitence no more: that sin becomes so sweet to his heart that (in the end) he comes to be without the Faith (he turns infidel).
  • توبه نندیشد دگر شیرین شود ** بر دلش آن جرم تا بی‏دین شود

  • That repenting and (crying) “O Lord!” are gone from him: fivefold rust has settled on the mirror (of his heart). 3380
  • آن پشیمانی و یا رب رفت از او ** شست بر آیینه زنگ پنج تو

  • The coats of rust have began to eat his iron (mirror): the rust has begun to lessen its sheen.
  • آهنش را زنگها خوردن گرفت ** گوهرش را زنگ کم کردن گرفت‏

  • When you write upon white paper, that writing may be read at sight.
  • چون نویسی کاغذ اسپید بر ** آن نبشته خوانده آید در نظر

  • When you write script over that which has been (already) written, it is not understood: the reading of it will be erroneous;
  • چون نویسی بر سر بنوشته خط ** فهم ناید خواندنش گردد غلط

  • For that (second) blackness has fallen (been made) upon blackness; (hence) both scripts have become obscure and have given no meaning.
  • کان سیاهی بر سیاهی اوفتاد ** هر دو خط شد کور و معنیی نداد

  • And if you write a third time on the top of it, then you make it black as a soul full of wickedness. 3385
  • ور سوم باره نویسی بر سرش ** پس سیه کردی چو جان کافرش‏

  • What help is there, then, but (to take) refuge with (God) the Helper? Despair is copper, and the elixir for it is (God's) regard.
  • پس چه چاره جز پناه چاره‏گر ** ناامیدی مس و اکسیرش نظر

  • Lay your despairs before Him, that ye may escape from irremediable pain.
  • ناامیدیها به پیش او نهید ** تا ز درد بی‏دوا بیرون جهید

  • When Shu‘ayb had told him these deep sayings, at that breath of the spirit roses blossomed in his heart.
  • چون شعیب این نکته‏ها با او بگفت ** ز آن دم جان در دل او گل شکفت‏

  • His soul hearkened to the inspiration from Heaven; he said, (however), “If He hath punished me, where is the sign?”
  • جان او بشنید وحی آسمان ** گفت اگر بگرفت ما را کو نشان‏

  • He (Shu‘ayb) cried, “O Lord, he rebuts me, he seeks the sign of that punishment.” 3390
  • گفت یا رب دفع من می‏گوید او ** آن گرفتن را نشان می‏جوید او

  • He (God) said, “I am the Coverer (of sins): I will not tell his secrets, (I will give) but one indication for the sake of trying him.
  • گفت ستارم نگویم رازهاش ** جز یکی رمز از برای ابتلاش‏

  • One sign of My punishing him is this, that he has (to his credit) pious acts of fasting and orison
  • یک نشان آن که می‏گیرم و را ** آن که طاعت دارد از صوم و دعا

  • And ritual prayer and almsgiving et cetera, but he has not one atom of spiritual savour.
  • و ز نماز و از زکات و غیر آن ** لیک یک ذره ندارد ذوق جان‏

  • He performs high acts and deeds of devotion, but he has not one atom of (spiritual) relish.
  • می‏کند طاعات و افعال سنی ** لیک یک ذره ندارد چاشنی‏

  • His devotions are good (in form), but the spirit is not good: the walnuts are many, but there is no kernel therein.” 3395
  • طاعتش نغز است و معنی نغز نی ** جوزها بسیار و در وی مغز نی‏

  • Spiritual savour is required, in order that devotions may yield fruit: a kernel is required, in order that the berry may produce a tree.
  • ذوق باید تا دهد طاعات بر ** مغز باید تا دهد دانه شجر

  • How shall a berry without kernel become a sapling? The soulless form is naught but phantasy.
  • دانه‏ی بی‏مغز کی گردد نهال ** صورت بی‏جان نباشد جز خیال‏

  • Remainder of the story of the stranger’s reviling the Shaykh.
  • بقیه‏ی قصه‏ی طعنه زدن آن مرد بیگانه در شیخ‏

  • That malign wretch was gabbling silly nonsense about the Shaykh: the perverted intellect is always squinting (envious).
  • آن خبیث از شیخ می‏لایید ژاژ ** کژنگر باشد همیشه عقل کاژ