“Show thyself,” said he, “that this body may perceive to what an extent the senses are frail and resourceless.”
گفت بنما تا ببیند این جسد ** تا چد حد حس نازکست و بی‌مدد
Man's bodily senses are infirm, but he hath a potent nature within.
آدمی را هست حس تن سقیم ** لیک در باطن یکی خلقی عظیم
This body resembles flint and steel, but in quality (intrinsically) it is a striker of fire.3760
بر مثال سنگ و آهن این تنه ** لیک هست او در صفت آتش‌زنه
Flint and steel are the birth-place whence fire is brought into being: (from them) fire is born, domineering over both its parents.
سنگ وآهن مولد ایجاد نار ** زاد آتش بر دو والد قهربار
Fire, again, exercises sway over the bodily nature: it is dominant over the body and flaming;
باز آتش دستکار وصف تن ** هست قاهر بر تن او و شعله‌زن
Yet again, there is in the body an Abraham-like flame whereby the tower of fire is subdued.
باز در تن شعله ابراهیم‌وار ** که ازو مقهور گردد برج نار
In consequence (of this) the all-accomplished Prophet said symbolically, “We are the hindmost and the foremost.”
لاجرم گفت آن رسول ذو فنون ** رمز نحن الاخرون السابقون
The material form of these twain (flint and steel) is vanquished by a (hammer and) anvil, (but) in quality (intrinsically) they are superior to the mine of iron ores.3765
ظاهر این دو بسندانی زبون ** در صفت از کان آهنها فزون
Therefore Man is in appearance a derivative of the world, and intrinsically the origin of the world. Observe this!
پس به صورت آدمی فرع جهان ** وز صفت اصل جهان این را بدان
A gnat will set his outward frame whirling round (in pain and agitation); his inward nature encompasses the Seven Heavens.
ظاهرش را پشه‌ای آرد به چرخ ** باطنش باشد محیط هفت چرخ
When he (the Prophet) persisted (in his request), he (Gabriel) displayed a little the awful majesty by which a mountain would be reduced to dust.
چونک کرد الحاح بنمود اندکی ** هیبتی که که شود زومند کی
A single royal pinion (of his) covered the east and the west: Mustafá (Mohammed) became senseless from awe.
شهپری بگرفته شرق و غرب را ** از مهابت گشت بیهش مصطفی
When Gabriel saw him senseless from fear and dread, he came and drew him into his arms.3770
چون ز بیم و ترس بیهوشش بدید ** جبرئیل آمد در آغوشش کشید
That awe is the portion of aliens, while this fond affection is freely bestowed on friends.
آن مهابت قسمت بیگانگان ** وین تجمش دوستان را رایگان
Kings, when seated on the throne, have formidable guardsmen (around them) with swords in their hands,
هست شاهان را زمان بر نشست ** هول سرهنگان و صارمها به دست
Staves and lances and scimitars, so that (even) lions would tremble in awe;
دور باش و نیزه و شمشیرها ** که بلرزند از مهابت شیرها
The shouts of sergeants with their maces, by the terror of which (men's) souls are enfeebled.
بانگ چاوشان و آن چوگانها ** که شود سست از نهیبش جانها
This is for the high and low in the street, to announce to them (the presence of) an emperor.3775
این برای خاص وعام ره‌گذر ** که کندشان از شهنشاهی خبر
This pomp is for the sake of the vulgar, that those people may not put on the tiara of arrogance;
از برای عام باشد این شکوه ** تا کلاه کبر ننهند آن گروه
That it may break their egoism and that the self-conceited carnal soul may not work mischief and evil.
تا من و ماهای ایشان بشکند ** نفس خودبین فتنه و شر کم کند
The country is preserved from that by the king's having force and authority to inflict punishment.
شهر از آن آمن شود کان شهریار ** دارد اندر قهر زخم و گیر و دار
Therefore those vain desires are extinguished in (men's) souls: awe of the king prevents that disaster.
پس بمیرد آن هوسها در نفوس ** هیبت شه مانع آید زان نحوس
Again, when he (the king) comes to the private banquet, how should awe or retaliation be (in place) there?3780
باز چون آید به سوی بزم خاص ** کی بود آنجا مهابت یا قصاص
There clemency on clemency is (shown) and mercies overflowing; you will hear no noise but that of the harp and flute.
حلم در حلمست و رحمتها به جوش ** نشنوی از غیر چنگ و ناخروش
In time of war there is the terrible drum and kettle-drum; in the hour of feasting with favourites there is (only) the sound of the harp.
طبل و کوس هول باشد وقت جنگ ** وقت عشرت با خواص آواز چنگ