Since he alone was the ultimate goal in Love, therefore God singled him out from the (other) prophets,
منتهی در عشق چون او بود فرد ** پس مر او را ز انبیا تخصیص کرد
(Saying), “Had it not been for pure Love's sake, how should I have bestowed an existence on the heavens?
گر نبودی بهر عشق پاک را ** کی وجودی دادمی افلاک را
I have raised up the lofty celestial sphere, that thou mayst apprehend the sublimity of Love.2740
من بدان افراشتم چرخ سنی ** تا علو عشق را فهمی کنی
Other benefits come from the celestial sphere: it is like the egg, (while) these (benefits) are consequential, like the chick.
منفعتهای دیگر آید ز چرخ ** آن چو بیضه تابع آید این چو فرخ
I have made the earth altogether lowly, that thou mayst gain some notion of the lowliness of lovers.
خاک را من خوار کردم یک سری ** تا ز خواری عاشقان بویی بری
We have given greenness and freshness to the earth, that thou mayst become acquainted with the (spiritual) transmutation of the dervish.”
خاک را دادیم سبزی و نوی ** تا ز تبدیل فقیر آگه شوی
These firm-set mountains describe (represent) to thee the state of lovers in steadfastness,
با تو گویند این جبال راسیات ** وصف حال عاشقان اندر ثبات
Although that (state) is a reality, while this (description) is (only) an image, O son, (which is employed) in order that he (who offers it) may bring it nearer to thy understanding.2745
گرچه آن معنیست و این نقش ای پسر ** تا به فهم تو کند نزدیکتر
They liken anguish to thorns; it is not that (in reality), but they do so as a means of arousing (thy) attention.
غصه را با خار تشبیهی کنند ** آن نباشد لیک تنبیهی کنند
When they called a hard heart “stony,” that was (really) inappropriate, (but) they made it serve as a similitude.
آن دل قاسی که سنگش خواندند ** نامناسب بد مثالی راندند
The archetype of that (object of comparison) is inconceivable: put the blame on thy conceptual faculty, and do not regard it (the archetype) as negated (nonexistent).
در تصور در نیاید عین آن ** عیب بر تصویر نه نفیش مدان
How the Shaykh, in obedience to the intimation from the Unseen, went with his basket four times in one day to the house of a certain Amír for the purpose of begging; and how the Amír rebuked him for his impudence, and how he excused himself to the Amír.
رفتن این شیخ در خانهی امیری بهر کدیه روزی چهار بار به زنبیل به اشارت غیب و عتاب کردن امیر او را بدان وقاحت و عذر گفتن او امیر را
One day the Shaykh went four times to the palace of an Amír, in order to beg like a dervish,
شیخ روزی چار کرت چون فقیر ** بهر کدیه رفت در قصر امیر
(With) a basket in his hand, crying, “Something for God's sake! The Creator of the soul is seeking a piece of bread.”2750
در کفش زنبیل و شی لله زنان ** خالق جان میبجوید تای نان
’Tis preposterous, O son: it makes even Universal Reason giddy-headed (astounded).
نعلهای بازگونهست ای پسر ** عقل کلی را کند هم خیرهسر
When the Amír saw him, he said to him, “O impudent man, I will tell you something, (but) do not fasten on me the name of niggard.
چون امیرش دید گفتش ای وقیح ** گویمت چیزی منه نامم شحیح
What callousness and effrontery and (insolent) behaviour is this, that you come in (here) four times in one day?
این چه سغری و چه رویست و چه کار ** که به روزی اندر آیی چار بار
Who here is attached to you, Shaykh? Never have I seen a sturdy beggar like you.
کیست اینجا شیخ اندر بند تو ** من ندیدم نر گدا مانند تو
You have brought (all) beggars into contempt and disgrace: what abominable importunity, worthy of ‘Abbás (himself), is this that you have shown!2755
حرمت و آب گدایان بردهای ** این چه عباسی زشت آوردهای
‘Abbás (the seller) of date-syrup is (merely) your groom: may no freethinker (mulhid) have such an ill-starred soul!”
غاشیه بر دوش تو عباس دبس ** هیچ ملحد را مباد این نفس نحس
He replied, “O Amír, I am devoted to the (Divine) command. Be silent! Thou art not acquainted with my (inward) fire: do not boil (rage) so much!