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5
1793-1817

  • Every fancy that makes its abode in the mind will become a (visible) form on the Day of Resurrection,
  • هر خیالی کو کند در دل وطن  ** روز محشر صورتی خواهد شدن 

  • Like the architect's fancy (conceived) in his thought; like the plant (produced) in the earth that takes the seed.
  • چون خیال آن مهندس در ضمیر  ** چون نبات اندر زمین دانه‌گیر 

  • My object in (speaking of) both these resurrections is (to tell) a story; (yet) in its exposition there is a moral for the true believers. 1795
  • مخلصم زین هر دو محشر قصه‌ایست  ** مومنان را در بیانش حصه‌ایست

  • When the sun of the Resurrection rises, foul and fair (alike) will leap up hastily from the grave.
  • چون بر آید آفتاب رستخیز  ** بر جهند از خاک زشت و خوب تیز 

  • They will be running to the Díwán (Chancery) of the (Divine) Decree: the good and bad coin will go into the crucible—
  • سوی دیوان قضا پویان شوند  ** نقد نیک و بد به کوره می‌روند 

  • The good coin joyously and with great delight; the false coin in anguish and melting (with terror).
  • نقد نیکو شادمان و ناز ناز  ** نقد قلب اندر زحیر و در گداز 

  • At every moment the (Divine) probations will be arriving (coming into action): the thoughts concealed in the heart will be appearing in the body,
  • لحظه لحظه امتحانها می‌رسد  ** سر دلها می‌نماید در جسد 

  • As when the water and oil in a lamp are exposed to view, or like a piece of earth from which grow up the (seeds) deposited within. 1800
  • چون ز قندیل آب و روغن گشته فاش  ** یا چو خاکی که بروید سرهاش 

  • From onion, leek, and poppy the hand of Spring reveals the secret of Winter—
  • از پیاز و گندنا و کوکنار  ** سر دی پیدا کند دست بهار 

  • One (party) fresh and green, saying, “We are the devout”; and the other drooping their heads like the violet,
  • آن یکی سرسبز نحن المتقون  ** وآن دگر هم‌چون بنفشه سرنگون 

  • Their eyes starting out (of the sockets) from (dread of) the danger, and streaming like ten fountains from fear of the appointed end;
  • چشمها بیرون جهید از خطر  ** گشته ده چشمه ز بیم مستقر 

  • Their eyes remaining in (fearful) expectation, lest the scroll (of their deeds) come (to them) from the left side;
  • باز مانده دیده‌ها در انتظار  ** تا که نامه ناید از سوی یسار 

  • Their eyes rolling to right and left, because the fortune of the scroll (that comes) from the right (side) is not easy (to win). 1805
  • چشم گردان سوی راست و سوی چپ  ** زانک نبود بخت نامه‌ی راست زپ 

  • (Then) there comes into the hand of (such) a servant (of God) a scroll headed with black and cram-full of crime and wickedness;
  • نامه‌ای آید به دست بنده‌ای  ** سر سیه از جرم و فسق آگنده‌ای 

  • Containing not a single good deed or act of saving grace— nothing but wounds inflicted on the hearts of the saintly;
  • اندرو یک خیر و یک توفیق نه  ** جز که آزار دل صدیق نه 

  • Filled from top to bottom with foulness and sin, with mockery and jeering at the followers of the Way,
  • پر ز سر تا پای زشتی و گناه  ** تسخر و خنبک زدن بر اهل راه 

  • (With all) his rascalities and thieveries and Pharaoh-like expressions of self-glorification.
  • آن دغل‌کاری و دزدیهای او  ** و آن چو فرعونان انا و انای او 

  • When that odious man reads his scroll, he knows that he is (virtually) on the road to prison. 1810
  • چون بخواند نامه‌ی خود آن ثقیل  ** داند او که سوی زندان شد رحیل 

  • Then he sets out, like robbers going to the gallows; his crime manifest, and the way (possibility) of excusing himself barred.
  • پس روان گردد چو دزدان سوی دار  ** جرم پیدا بسته راه اعتذار 

  • The thousands of bad pleas and (false) speeches (made during his life) have become like an evil nail (seal) on his mouth.
  • آن هزاران حجت و گفتار بد  ** بر دهانش گشته چون مسمار بد 

  • The stolen property has been discovered on his person and in his house: his (plausible) story has vanished.
  • رخت دزدی بر تن و در خانه‌اش  ** گشته پیدا گم شده افسانه‌اش 

  • He sets out, therefore, to the prison of Hell; for thorns have no means of escape from (being burnt in) the fire.
  • پس روان گردد به زندان سعیر  ** که نباشد خار را ز آتش گزیر 

  • The angels that (formerly) were hidden, (whilst they walked) as custodians before and behind (him), have (now) become visible like policemen. 1815
  • چون موکل آن ملایک پیش و پس  ** بوده پنهان گشته پیدا چون عسس 

  • They take him along, prodding him with the goad and saying, “Begone, O dog, to thy own kennels!”
  • می‌برندش می‌سپوزندش به نیش  ** که برو ای سگ به کهدانهای خویش 

  • He drags his feet (lingers) on every road, that perchance he may escape from the pit (of Hell).
  • می‌کشد پا بر سر هر راه او  ** تا بود که بر جهد زان چاه او