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4
451-475

  • Because the light of the prophets was the Sun, (while) the light of our senses is lamp and candle and smoke.
  • زانک نور انبیا خورشید بود ** نور حس ما چراغ و شمع و دود

  • One (of these lamps) dies, one lasts till daybreak; one is dim, another bright.
  • یک بمیرد یک بماند تا به روز ** یک بود پژمرده دیگر با فروز

  • The animal soul is (kept) alive by nutriment; however good or bad its state may be, it dies all the same.
  • جان حیوانی بود حی از غذا ** هم بمیرد او بهر نیک و بذی

  • If this lamp dies and is extinguished, (yet) how should the neighbour's house become dark?
  • گر بمیرد این چراغ و طی شود ** خانه‌ی همسایه مظلم کی شود

  • Inasmuch as without this (lamp) the light in that house is still maintained, hence (it follows that) the lamp of sense-perception is different in every house. 455
  • نور آن خانه چو بی این هم به پاست ** پس چراغ حس هر خانه جداست

  • This is a parable of the animal soul, not a parable of the divine soul.
  • این مثال جان حیوانی بود ** نه مثال جان ربانی بود

  • Again, when the moon is born from the Hindú, Night, a light falls upon every window.
  • باز از هندوی شب چون ماه زاد ** در سر هر روزنی نوری فتاد

  • Count the light of those hundred houses as one, for the light of this (house) does not remain (in existence) without (the light of) the other.
  • نور آن صد خانه را تو یک شمر ** که نماند نور این بی آن دگر

  • So long as the sun is shining on the horizon, its light is a guest in every house;
  • تا بود خورشید تابان بر افق ** هست در هر خانه نور او قنق

  • Again, when the spiritual Sun sets, the light in all the houses disappears. 460
  • باز چون خورشید جان آفل شود ** نور جمله خانه‌ها زایل شود

  • This is (only) a parable of the Light, not a (complete) similitude; for you (it is) a true guide, for the enemy (of the Light) a highwayman.
  • این مثال نور آمد مثل نی ** مر ترا هادی عدو را ره‌زنی

  • That evil-natured person resembles the spider: he weaves stinking veils (cobwebs).
  • بر مثال عنکبوت آن زشت‌خو ** پرده‌های گنده را بر بافد او

  • Of his own gossamer he made a veil over the Light: he made the eye of his apprehension blind.
  • از لعاب خویش پرده‌ی نور کرد ** دیده‌ی ادراک خود را کور کرد

  • If one takes hold of a horse's neck, he gains advantage; and if he takes hold of its leg, he receives a kick.
  • گردن اسپ ار بگیرد بر خورد ** ور بگیرد پاش بستاند لگد

  • Do not mount the restive horse without a bridle: make Reason and Religion your leader, and farewell. 465
  • کم نشین بر اسپ توسن بی‌لگام ** عقل و دین را پیشوا کن والسلام

  • Do not look scornfully and contemptuously on this quest, for in this Way there is (need of) self-denial and grievous anguish to (men's) souls.
  • اندرین آهنگ منگر سست و پست ** کاندرین ره صبر و شق انفسست

  • The rest of the Story of the building of the Farther Mosque.
  • بقیه‌ی قصه‌ی بنای مسجد اقصی

  • When Solomon began the building—holy like the Ka’ba, august like Miná—
  • چون سلیمان کرد آغاز بنا ** پاک چون کعبه همایون چون منی

  • In his building were seen splendour and magnificence: it was not frigid (dull and lifeless) like other buildings.
  • در بنااش دیده می‌شد کر و فر ** نی فسرده چون بناهای دگر

  • From the first, every stone in the building—(every stone) that was broken off from the mountain—was saying clearly, “Take me along!”
  • در بنا هر سنگ کز که می‌سکست ** فاش سیروا بی‌همی گفت از نخست

  • As from the water and earth of the house (bodily tenement) of Adam, (so) did light shine forth from the pieces of mortar. 470
  • هم‌چو از آب و گل آدم‌کده ** نور ز آهک پاره‌ها تابان شده

  • The stones were coming without carrier, and those doors and walls had become living.
  • سنگ بی‌حمال آینده شده ** وان در و دیوارها زنده شده

  • God saith that the ‘wall of Paradise is not lifeless and ugly like (other) walls;
  • حق همی‌گوید که دیوار بهشت ** نیست چون دیوارها بی‌جان و زشت

  • Like the door and wall of the body, it is (endowed) with intelligence: the house (Paradise) is living since it belongs to the King of kings.
  • چون در و دیوار تن با آگهیست ** زنده باشد خانه چون شاهنشهیست

  • Both tree and fruit and limpid water (take part) with the in habitant of Paradise in conversation and discourse,
  • هم درخت و میوه هم آب زلال ** با بهشتی در حدیث و در مقال

  • Because Paradise has not been fashioned out of (the builder’s) materials; nay, but it has been fashioned out of (good) deeds and intentions. 475
  • زانک جنت را نه ز آلت بسته‌اند ** بلک از اعمال و نیت بسته‌اند