But (the command) to call (the people to God) comes down from the Maker: what has he (the prophet or saint) to do with (their) acceptance or non-acceptance?
لیک دعوت واردست از کردگار ** با قبول و ناقبول او را چه کار
Noah continued to call (the people to God) for nine hundred years: the unbelief of his folk was increasing from moment to moment.10
نوح نهصد سال دعوت می‌نمود ** دم به دم انکار قومش می‌فزود
Did he ever pull back the rein of speech? Did he ever creep into the cave of silence?
هیچ از گفتن عنان واپس کشید ** هیچ اندر غار خاموشی خزید
He said (to himself), “Does a caravan ever turn back from a journey on account of the noise and clamour of dogs?
گفت از بانگ و علالای سگان ** هیچ واگردد ز راهی کاروان
Or on a night of moonlight is the running of the full-moon in its course retarded by the dog's outcry?
یا شب مهتاب از غوغای سگ ** سست گردد بدر را در سیر تگ
The moon sheds light and the dog barks: every one proceeds according to his nature.
مه فشاند نور و سگ عو عو کند ** هر کسی بر خلقت خود می‌تند
(The Divine) Destiny hath allotted to every one a certain service, suitable to his essential nature, (to be performed) in (the way of) probation.15
هر کسی را خدمتی داده قضا ** در خور آن گوهرش در ابتلا
Since the dog will not leave off his pestilent howling, I (who) am the moon, how should I abandon my course?”
چونک نگذارد سگ آن نعره‌ی سقم ** من مهم سیران خود را چون هلم
Inasmuch as the vinegar increases acidity, therefore it is necessary to increase the sugar.
چونک سرکه سرکگی افزون کند ** پس شکر را واجب افزونی بود
Wrath is (like) vinegar, mercy like honey; and these twain are the basis of every oxymel.
قهر سرکه لطف هم‌چون انگبین ** کین دو باشد رکن هر اسکنجبین
If the honey fail to withstand (be overpowered by) the vinegar, the oxymel will be spoilt.
انگبین گر پای کم آرد ز خل ** آیند آن اسکنجبین اندر خلل
The people were pouring vinegar on him (Noah), and the Ocean (of Divine Bounty) was pouring more sugar for Noah.20
قوم بر وی سرکه‌ها می‌ریختند ** نوح را دریا فزون می‌ریخت قند
His sugar was replenished from the Sea of Bounty, therefore it was exceeding the vinegar of (all) the inhabitants of the world.
قند او را بد مدد از بحر جود ** پس ز سرکه‌ی اهل عالم می‌فزود
Who is a single one like a thousand? That Saint. Nay, that Servant of the High (God) is (equivalent to) a hundred generations.
واحد کالالف کی بود آن ولی ** بلک صد قرنست آن عبدالعلی
The great rivers kneel (in homage) before the jar into which there comes a channel from the sea,
خم که از دریا درو راهی شود ** پیش او جیحونها زانو زند
Especially this Sea (of Reality); for all the (other) seas, when they heard this (imperial) mandate and (mighty) tumult—
خاصه این دریا که دریاها همه ** چون شنیدند این مثال و دمدمه
Their mouths became bitter with shame and confusion because the Greatest Name had been joined with the least.25
شد دهانشان تلخ ازین شرم و خجل ** که قرین شد نام اعظم با اقل
At the conjunction of this world with yonder world this world is recoiling in shame.
در قران این جهان با آن جهان ** این جهان از شرم می‌گردد جهان
This (manner of) expression is narrow (inadequate) and deficient, for what resemblance exists between the vile and the most elect?
این عبارت تنگ و قاصر رتبتست ** ورنه خس را با اخص چه نسبتست
(If) the crow caws in the orchard, (yet) how should the nightingale cease its sweet song?
زاغ در رز نعره‌ی زاغان زند ** بلبل از آواز خوش کی کم کند
Every one, then, has his separate customer in this bazaar of He doeth what He pleases.
پس خریدارست هر یک را جدا ** اندرین بازار یفعل ما یشا
The dessert provided by the thornbrake is nutriment (fuel) for the fire; the scent of the rose is food for the intoxicated brain.30
نقل خارستان غذای آتش است ** بوی گل قوت دماغ سرخوش است
If filth is disgraceful in our opinion, (yet) it is sugar and sweetmeat to the pig and the dog.
گر پلیدی پیش ما رسوا بود ** خوک و سگ را شکر و حلوا بود
If the filthy ones commit these foulnesses, (yet) the (pure) waters are intent on purification.
گر پلیدان این پلیدیها کنند ** آبها بر پاک کردن می‌تنند