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4
296-320

  • God has called the polytheists najas (uncleanness)’ for the reason that they were born in dung from of old.
  • مشرکان را زان نجس خواندست حق ** کاندرون پشک زادند از سبق

  • The worm that has been born in dung will nevermore change its evil nature by means of ambergris.
  • کرم کو زادست در سرگین ابد ** می‌نگرداند به عنبر خوی خود

  • Since the largesse of sprinkled light did not strike upon him (the wicked man), he is wholly body, without heart (spirit), like (empty) husks.
  • چون نزد بر وی نثار رش نور ** او همه جسمست بی‌دل چون قشور

  • And if God gave him a portion of the sprinkled light, the dung hatched a bird, as is the custom in Egypt— so
  • ور ز رش نور حق قسمیش داد ** هم‌چو رسم مصر سرگین مرغ‌زاد

  • But not the cheap domestic fowl; nay, but the bird of know ledge and wisdom. 300
  • لیک نه مرغ خسیس خانگی ** بلک مرغ دانش و فرزانگی

  • “Thou resemblest that (wicked man) for thou art devoid of that light, inasmuch as thou art putting thy nose to filth.
  • تو بدان مانی کز آن نوری تهی ** زآنک بینی بر پلیدی می‌نهی

  • Because of being parted (from me) thy cheeks and face have become yellow (pale): thou art (a tree with) yellow leaves and unripened fruit,
  • از فراقت زرد شد رخسار و رو ** برگ زردی میوه‌ی ناپخته تو

  • The pot was blackened by the fire and became like smoke in colour, (but) the meat, on account of (its) hardness, has remained so raw as this!
  • دیگ ز آتش شد سیاه و دودفام ** گوشت از سختی چنین ماندست خام

  • Eight years have I boiled, thee in separation (from me): thy rawness and hypocrisy have not become less by a single mote.
  • هشت سالت جوش دادم در فراق ** کم نشد یک ذره خامیت و نفاق

  • Thy young grape is indurated; for through sickness the (other) young grapes are now raisins, while thou art (still) immature.” 305
  • غوره‌ی تو سنگ بسته کز سقام ** غوره‌ها اکنون مویزند و تو خام

  • How the lover begged to be excused for his sin, (but) with duplicity and dissimulation; and how the beloved perceived that also.
  • عذر خواستن آن عاشق از گناه خویش به تلبیس و روی پوش و فهم کردن معشوق آن را نیز

  • The lover said, “I made the trial—do not take offence—that I might see whether thou art a hetaera or a modest woman. [The lover said, “I made the trial—do not take offence—that I might see whether thou art a courtesan or a modest woman.]
  • گفت عاشق امتحان کردم مگیر ** تا ببینم تو حریفی یا ستیر

  • I was knowing (it) without the trial, but how should hearing be the same as seeing?
  • من همی دانستمت بی‌امتحان ** لیک کی باشد خبر هم‌چون عیان

  • Thou art (like) the sun: thy name is renowned and known to all: what harm is there if I have tested it?
  • آفتابی نام تو مشهور و فاش ** چه زیانست ار بکردم ابتلاش

  • Thou art I: every day I am making trial of myself in profit and loss (good and evil).
  • تو منی من خویشتن را امتحان ** می‌کنم هر روز در سود و زیان

  • The prophets were put to the trial by their enemies, with the result that miracles were displayed by them. 310
  • انبیا را امتحان کرده عدات ** تا شده ظاهر ازیشان معجزات

  • I made trial of my own eye with light, O thou from whose eyes may the evil eye be far!
  • امتحان چشم خود کردم به نور ** ای که چشم بد ز چشمان تو دور

  • This world is as the ruin, and thou the treasure (buried there): if I have made investigation concerning thy treasure, be not aggrieved.
  • این جهان هم‌چون خرابست و تو گنج ** گر تفحص کردم از گنجت مرنج

  • I recklessly committed such an indiscretion, that I may always boast (of thy virtue) to (thy) enemies;
  • زان چنین بی‌خردگی کردم گزاف ** تا زنم با دشمنان هر بار لاف

  • So that, when my tongue bestows a name on thee, my eye may give testimonies of this which I have seen.
  • تا زبانم چون ترا نامی نهد ** چشم ازین دیده گواهیها دهد

  • If I have sought to rob thee of thy honour I come, O Moon (of beauty), with sword and winding-sheet. 315
  • گر شدم در راه حرمت راه‌زن ** آمدم ای مه به شمشیر و کفن

  • Do not cut off my feet and head save with thine own hand, for I belong to this hand, not to another hand.
  • جز به دست خود مبرم پا و سر ** که ازین دستم نه از دست دگر

  • Thou art talking again of separation: do whatsoever thou wilt, but do not this!”
  • از جدایی باز می‌رانی سخن ** هر چه خواهی کن ولیکن این مکن

  • The way is now made (open for entering) into the realm of Discourse (Exposition); (but) ‘tis impossible to speak (on the subject), since there is no time (to do so at present).
  • در سخن آباد این دم راه شد ** گفت امکان نیست چون بیگاه شد

  • We have told the husks (externals), but the kernel (the inner meaning) is buried; if we remain (alive), this will not remain (concealed) as it is now.
  • پوستها گفتیم و مغز آمد دفین ** گر بمانیم این نماند همچنین

  • How the beloved rejected the excuses of the lover and rubbed his duplicity into him.
  • رد کردن معشوقه عذر عاشق را و تلبیس او را در روی او مالیدن

  • The loved one opened her lips to answer him, saying, “On my side it is day, and on thy side it is night. 320
  • در جوابش بر گشاد آن یار لب ** کز سوی ما روز سوی تست شب