He disbelieves in the Sea and its pearls: how should an animal be a seeker of pearls and adornments?
منکر بحرست و گوهرهای او ** کی بود حیوان در و پیرایهجو
God has not put it into the animal's head to be engrossed with rubies and devoted to pearls.
در سر حیوان خدا ننهاده است ** کو بود در بند لعل و درپرست
Have you ever seen asses with ear-rings? The ear and mind of the ass are (set) on the meadow.
مر خران را هیچ دیدی گوشوار ** گوش و هوش خر بود در سبزهزار
Read in (the Súra entitled) Wa’l-Tín (the words), (We created Man) in the best proportion, for the spirit, O friend, is a precious pearl.1005
احسن التقویم در والتین بخوان ** که گرامی گوهرست ای دوست جان
(That spirit created) in the best proportion surpasses the empyrean: (that spirit created) in the best proportion is beyond (the range of) thought.
احسن التقویم از عرش او فزون ** احسن التقویم از فکرت برون
If I declare the value of this inaccessible (pearl), I shall be consumed, and the hearer too will be consumed.
گر بگویم قیمت این ممتنع ** من بسوزم هم بسوزد مستمع
At this point close thy lips and proceed no further. This Siddíq went to those asses (the Jews).
لب ببند اینجا و خر این سو مران ** رفت این صدیق سوی آن خران
He knocked the door-ring, and when the Jew opened the door he (the Siddíq) went into his house, beside himself (with indignation).
حلقه در زد چو در را بر گشود ** رفت بیخود در سرای آن جهود
He sat down, beside himself and furious and full of fire: from his mouth leaped many bitter words—1010
بیخود و سرمست و پر آتش نشست ** از دهانش بس کلام تلخ جست
“Why art thou beating this friend of God? What hatred is this, O enemy of the Light?
کین ولی الله را چون میزنی ** این چه حقدست ای عدو روشنی
If thou art steadfast in thy own religion, how is thy heart consenting to maltreat him who is steadfast (in his religion)?
گر ترا صدقیست اندر دین خود ** ظلم بر صادق دلت چون میدهد
O thou effeminate in Judaism, who dost impute this (same effeminacy) to a (spiritual) prince!
ای تو در دین جهودی مادهای ** کین گمان داری تو بر شهزادهای
Do not view all (things) in the distorting mirror of thy selfhood, O thou who art banned with an everlasting curse!”
در همه ز آیینهی کژساز خود ** منگر ای مردود نفرین ابد
If I should tell what burst from the lips of the Siddíq at that moment, you would lose (both) foot and hand.1015
آنچ آن دم از لب صدیق جست ** گر بگویم گم کنی تو پای و دست
(Coming) from (the world) beyond spatial relations, the fountains of wisdom (copious) as the Euphrates were running from his mouth,
آن ینابیع الحکم همچون فرات ** از دهان او دوان از بیجهات
As from the rock whence gushed a (great) water, (the rock) having no source of supply in (its own) side or interior;
همچو از سنگی که آبی شد روان ** نه ز پهلو مایه دارد نه از میان
(For) God made that rock a shield (veil) for Himself and opened (a way for) the blue crystalline water,
اسپر خود کرده حق آن سنگ را ** بر گشاده آب مینارنگ را
Even as He hath caused the light to flow from the fountain of your eye without stint or abatement:
همچنانک از چشمهی چشم تو نور ** او روان کردست بیبخل و فتور
It has no source of supply either in the fat (the white of the eye) or in the coating (retina); (but) the Beloved made (these) a veil (for Himself) when bringing (the light) into existence.1020
نه ز پیه آن مایه دارد نه ز پوست ** رویپوشی کرد در ایجاد دوست
The attracting air in the cavity of the ear apprehends that which is spoken, (whether) true or false.
در خلای گوش باد جاذبش ** مدرک صدق کلام و کاذبش
What is that air within that little bone, (that air) which receives the words and sounds uttered by the story-teller?
آن چه بادست اندر آن خرد استخوان ** کو پذیرد حرف و صوت قصهخوان
The bone and the air are only a veil: in the two worlds there is none except God.
استخوان و باد روپوشست و بس ** در دو عالم غیر یزدان نیست کس
He is the hearer, He is the speaker, (whom mystics behold) unveiled; for the ears belong to the head, O you who have merited the Divine recompense.
مستمع او قایل او بیاحتجاب ** زانک الاذنان من الراس ای مثاب
He (the Jew) said, “If thou art feeling pity for him, give (me) gold and take him (in exchange), O man of generous disposition.1025