What is (real) homogeneity? A species of insight whereby people gain admission into (the minds and feelings of) one another.
چیست جنسیت یکی نوع نظر ** که بدان یابند ره در هم‌دگر
When God endows you with the same insight which He has hidden in him (another person), you become his congener.
آن نظر که کرد حق در وی نهان ** چون نهد در تو تو گردی جنس آن
What draws a body (person) in any direction? Insight. How should the conscious attract the unconscious?
هر طرف چه می‌کشد تن را نظر ** بی‌خبر را کی کشاند با خبر
When He (God) implants in a man the nature of a woman, fit catamitus et coitum dat. [When He (God) implants in a man the nature of a woman, he becomes a catamite and offers (anal) intercourse.]2995
چونک اندر مرد خوی زن نهد ** او مخنث گردد و گان می‌دهد
When God implants in a woman the masculine nature, illa femina feminam cupit et cum ea rem habet. [When God implants in a woman the masculine nature, that dildo-using woman becomes a seeker of women.]
چون نهد در زن خدا خوی نری ** طالب زن گردد آن زن سعتری
When He implants in you the qualities of Gabriel, you will seek the way up to the air, like a young bird,
چون نهد در تو صفات جبرئیل ** هم‌چو فرخی بر هواجویی سبیل
Gazing exspectantly, your eye fixed upon the air, estranged from the earth and enamoured of heaven.
منتظر بنهاده دیده در هوا ** از زمین بیگانه عاشق بر سما
When He implants in you the asinine qualities, (even) if you have a hundred wings (expedients) you will fly to the stable.
چون نهد در تو صفت‌های خری ** صد پرت گر هست بر آخر پری
The mouse is not despised for its (outward) form: it becomes a helpless victim of the kite because of its villainous character.3000
از پی صورت نیامد موش خوار ** از خبیثی شد زبون موش‌خوار
It is a (greedy) food-seeker and a traitor and a lover of darkness, besotted with cheese and pistachio nuts and syrup.
طعمه‌جوی و خاین و ظلمت‌پرست ** از پنیر و فستق و دوشاب مست
When the white falcon has the nature of a mouse, it is an object of contempt to the mice and a disgrace to the wild animals.
باز اشهب را چو باشد خوی موش ** ننگ موشان باشد و عار وحوش
O son, when the nature of Hárút and Márút was changed and He (God) bestowed on them the nature of man,
خوی آن هاروت و ماروت ای پسر ** چون بگشت و دادشان خوی بشر
They fell from (the eminence of) verily, we are they that stand in rowsinto the pit at Babylon (where they remain) shackled head-foremost.
در فتادند از لنحن الصافون ** در چه بابل ببسته سرنگون
The Guarded Tablet was removed from their sight: sorcerer and ensorcelled became their tablet.3005
لوح محفوظ از نظرشان دور شد ** لوح ایشان ساحر و مسحور شد
The same arms, the same head, the same figure—(yet) a Moses is celestial (in his nature), while a Pharaoh is contemptible.
پر همان و سر همان هیکل همان ** موسیی بر عرش و فرعونی مهان
Be always in quest of the (inward) nature and consort with him whose nature is good: observe how rose-oil (otto) has received (imbibed) the nature (of the rose).
در پی خو باش و با خوش‌خو نشین ** خوپذیری روغن گل را ببین
The earth of the grave is ennobled by the (holy) man (buried there), so that the (owner of an illumined) heart lays his face and hands on his grave.
خاک گور از مرد هم یابد شرف ** تا نهد بر گور او دل روی و کف
Since the earth (of the grave) is ennobled and made fortunate by the neighbourhood of the pure body,
خاک از همسایگی جسم پاک ** چون مشرف آمد و اقبال‌ناک
Do thou too, then, say, “(First) the neighbour, then the house”: if thou hast a heart, go, seek a sweetheart.3010
پس تو هم الجار ثم الدار گو ** گر دلی داری برو دلدار جو
His dust (body) is endued with the character of his soul: it becomes a collyrium for the eyes of those who are dear (to God).
خاک او هم‌سیرت جان می‌شود ** سرمه‌ی چشم عزیزان می‌شود
Oh, many a one sleeping like dust in the grave is superior in usefulness and open-handedness to a hundred living.
ای بسا در گور خفته خاک‌وار ** به ز صد احیا به نفع و انتشار
He has taken away (from us) his shadow (body), but his dust is overshadowing (blessing and protecting us): hundreds of thousands of the living are in his shadow (under his protection).
سایه برده او و خاکش سایه‌مند ** صد هزاران زنده در سایه‌ی ویند
Story of the man who had an allowance from the Police Inspector of Tabríz and had incurred (large) debts in expectation of that allowance, since he was unaware of his (the Inspector's) death. The gist (of the story is that) his debts were paid, not by any living person, but by the deceased Inspector, (for) as has been said, “He that died and found peace is not dead: the (real) dead one is the man (spiritually) dead among the (materially) living.”
داستان آن مرد کی وظیفه داشت از محتسب تبریز و وامها کرده بود بر امید آن وظیفه و او را خبر نه از وفات او حاصل از هیچ زنده‌ای وام او گزارده نشد الا از محتسب متوفی گزارده شد چنانک گفته‌اند لیس من مات فاستراح بمیت انما المیت میت الاحیاء
A certain dervish, who was in debt, came from the outlying provinces to Tabríz.
آن یکی درویش ز اطراف دیار ** جانب تبریز آمد وامدار
His debts amounted to nine thousand pieces of gold. It happened that in Tabríz was (a man named) Badru’ddín ‘Umar.3015
نه هزارش وام بد از زر مگر ** بود در تبریز بدرالدین عمر
He was the Police Inspector, (but) at heart he was an ocean (of bounty): every hair's tip of him was a dwelling-place (worthy) of Hátim.
محتسب بد او به دل بحر آمده ** هر سر مویش یکی حاتم‌کده