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1
362-411

  • He (the king) drove him away to the Christians. After that, he (the vizier) began to proselytise.
  • راند او را جانب نصرانیان ** کرد در دعوت شروع او بعد از آن‌‌

  • How the Christians let themselves be duped by the vizier.
  • قبول کردن نصارا مکر وزیر را

  • Myriads of Christian men gathered round him, little by little, in his abode,
  • صد هزاران مرد ترسا سوی او ** اندک اندک جمع شد در کوی او

  • (While) he secretly expounded to them the mysteries of Gospel and girdle and prayer.
  • او بیان می‌‌کرد با ایشان به راز ** سر انگلیون و زنار و نماز

  • Outwardly he was a preacher of (religious) ordinances, but inwardly he was (as) the whistle and snare (of the fowler). 365
  • او به ظاهر واعظ احکام بود ** لیک در باطن صفیر و دام بود

  • On this account some Companions (of Mohammed) begged of the Prophet (that he would acquaint them with) the deceitfulness of the ghoul-like soul,
  • بهر این بعضی صحابه از رسول ** ملتمس بودند مکر نفس غول‌‌

  • Saying, “What of hidden selfish interests does it mingle in acts of worship and in pure spiritual devotion?”
  • کاو چه آمیزد ز اغراض نهان ** در عبادتها و در اخلاص جان‌‌

  • They were not seeking from him excellence of piety; they were inquiring where lay the outward defect.
  • فضل طاعت را نجستندی از او ** عیب ظاهر را بجستندی که کو

  • Hair by hair, speck by speck, they were recognising the deceitfulness of the fleshly soul as (plainly as the difference of) the rose from parsley.
  • مو به مو و ذره ذره مکر نفس ** می‌‌شناسیدند چون گل از کرفس‌‌

  • Even the hair-splitters (the most scrupulous) of the Companions used to become distraught in spirit at the (Prophet's) admonition to them (the inquirers). 370
  • موشکافان صحابه هم در آن ** وعظ ایشان خیره گشتندی به جان‌‌

  • How the Christians followed the vizier.
  • متابعت نصارا وزیر را

  • The Christians all gave their hearts to him: what (how great), indeed, is the strength of the (blind) conformity of the vulgar!
  • دل بدو دادند ترسایان تمام ** خود چه باشد قوت تقلید عام‌‌

  • They planted love of him within their breasts, they were regarding him as the vicar of Jesus.
  • در درون سینه مهرش کاشتند ** نایب عیساش می‌‌پنداشتند

  • He inwardly (in reality) was the accursed one-eyed Antichrist. O God, do Thou (hear and) answer the cry (of those in trouble) —what a good helper art Thou!
  • او به سر دجال یک چشم لعین ** ای خدا فریادرس نعم المعین‌‌

  • O God, there are myriads of snares and baits, and we are as greedy foodless birds.
  • صد هزاران دام و دانه ست ای خدا ** ما چو مرغان حریص بی‌‌نوا

  • From moment to moment we are caught in a fresh snare, though we become, each one, (like) a falcon or a Símurgh. 375
  • دم‌‌به‌‌دم ما بسته‌‌ی دام نویم ** هر یکی گر باز و سیمرغی شویم‌‌

  • Every moment Thou art delivering us, and again we are going to a snare, O Thou who art without want!
  • می‌‌رهانی هر دمی ما را و باز ** سوی دامی می‌‌رویم ای بی‌‌نیاز

  • We are putting corn in this barn, (and then) we are losing the corn that has been garnered.
  • ما در این انبار گندم می‌‌کنیم ** گندم جمع آمده گم می‌‌کنیم‌‌

  • (Why), after all, do not we consider with intelligent mind that this damage to the corn arises from the deceitfulness of the mouse?
  • می‌‌نیندیشیم آخر ما به هوش ** کین خلل در گندم است از مکر موش‌‌

  • Since the mouse has made a hole in our barn, and our barn has been ravaged by its guile,
  • موش تا انبار ما حفره زده ست ** وز فنش انبار ما ویران شده ست‌‌

  • O soul, in the first place avert the mischief of the mouse, and then show fervour (zeal) in garnering the corn. 380
  • اول ای جان دفع شر موش کن ** وانگهان در جمع گندم جوش کن‌‌

  • Hear (one) of the sayings related from the Chiefest of the Chief (the Prophet): “No prayer is complete without ‘presence’ (concentration of the mind on God).”
  • بشنو از اخبار آن صدر الصدور ** لا صلاة تم الا بالحضور

  • If there is no thievish mouse in our barn, where is the corn of forty years' works (of devotion)?
  • گر نه موشی دزد در انبار ماست ** گندم اعمال چل ساله کجاست‌‌

  • Why is the daily sincerity (of our devotions) not being stored, bit by bit, in this barn of ours?
  • ریزه ریزه صدق هر روزه چرا ** جمع می‌‌ناید در این انبار ما

  • Many a star (spark) of fire shot forth from the iron (of good works), and that burning heart received (it) and drew (it) in;
  • بس ستاره‌‌ی آتش از آهن جهید ** و ان دل سوزیده پذرفت و کشید

  • But in the darkness a hidden thief is laying his finger upon the stars, 385
  • لیک در ظلمت یکی دزدی نهان ** می‌‌نهد انگشت بر استارگان‌‌

  • Extinguishing the stars one by one, that no lamp may shine from the (spiritual) sky.
  • می‌‌کشد استارگان را یک به یک ** تا که نفروزد چراغی از فلک‌‌

  • Though there be thousands of snares at our feet, when Thou art with us there is not any trouble.
  • گر هزاران دام باشد در قدم ** چون تو با مایی نباشد هیچ غم‌‌

  • Every night Thou freest the spirits from the body's snare, and dost erase (the impressions on) the tablets (of the mind).
  • هر شبی از دام تن ارواح را ** می‌‌رهانی می‌‌کنی الواح را

  • The spirits are set free every night from this cage, independent, neither ruling nor ruled by anyone.
  • می‌‌رهند ارواح هر شب زین قفس ** فارغان، نه حاکم و محکوم کس‌‌

  • At night prisoners are unconscious of their prison, at night governors are unconscious of their power. 390
  • شب ز زندان بی‌‌خبر زندانیان ** شب ز دولت بی‌‌خبر سلطانیان‌‌

  • There is no sorrow, no thought of gain or loss, no fancy of this person or that person.
  • نه غم و اندیشه‌‌ی سود و زیان ** نه خیال این فلان و آن فلان‌‌

  • This is the state of the ‘árif (gnostic), even without sleep: God said, (Thou wouldst deem them awake) whilst they slept. Shy not at this.
  • حال عارف این بود بی‌‌خواب هم ** گفت ایزد هم رقود زین مرم‌‌

  • He is asleep, day and night, to the affairs of the world, like a pen in the hand of the Lord's control.
  • خفته از احوال دنیا روز و شب ** چون قلم در پنجه‌‌ی تقلیب رب‌‌

  • One who sees not the hand in the writing thinks (that) the act (of writing proceeds) from the pen by means of movement.
  • آن که او پنجه نبیند در رقم ** فعل پندارد به جنبش از قلم‌‌

  • He (God) hath shown forth some part of this state of the ‘árif, (inasmuch as) the intellect too is carried off (overtaken) by sleep of the senses. 395
  • شمه‌‌ای زین حال عارف وانمود ** خلق را هم خواب حسی در ربود

  • Their souls are gone into the desert that is without description: their spirits and bodies are at rest;
  • رفته در صحرای بی‌‌چون جانشان ** روحشان آسوده و ابدانشان‌‌

  • And with a whistle thou leadest them back to the snare, leadest them all (back) to justice and to the judge.
  • وز صفیری باز دام اندر کشی ** جمله را در داد و در داور کشی‌‌

  • Like Isráfíl (Seraphiel), He (God) who causes the dawn to break brings them all from those lands (of spirit) into (the world of) form.
  • فالق الإصباح اسرافیل‌‌وار ** جمله را در صورت آرد ز ان دیار

  • He embodies the spirits divested (of body), He makes each body pregnant (laden) again (with actions and works).
  • روحهای منبسط را تن کند ** هر تنی را باز آبستن کند

  • He makes the steed of the souls bare of saddle: this is the inner meaning of “Sleep is the brother of Death”; 400
  • اسب جانها را کند عاری ز زین ** سر النوم اخ الموت است این‌‌

  • But in order that they may return in the daytime, He puts a long tether on their leg,
  • لیک بهر آن که روز آیند باز ** بر نهد بر پایشان بند دراز

  • So that in the daytime He may lead it back from that meadow and bring it from the pasture (to go) under the load.
  • تا که روزش واکشد ز ان مرغزار ** وز چراگاه آردش در زیر بار

  • Would that He had guarded this spirit as the Men of the Cave or as the Ark of Noah,
  • کاش چون اصحاب کهف این روح را ** حفظ کردی یا چو کشتی نوح را

  • That this mind and eye and ear might be delivered from the Flood of wakefulness and consciousness!
  • تا از این طوفان بیداری و هوش ** وارهیدی این ضمیر چشم و گوش‌‌

  • Oh, in the world there is many a Man of the Cave beside you, before you, at this time: 405
  • ای بسی اصحاب کهف اندر جهان ** پهلوی تو پیش تو هست این زمان‌‌

  • The Friend is with him, the Cave is in converse with him; but your eyes and ears are sealed, (so) what does it avail?
  • غار با او یار با او در سرود ** مهر بر چشم است و بر گوشت چه سود

  • Story of the Caliph's seeing Laylá.
  • قصه‌‌ی دیدن خلیفه لیلی را

  • The Caliph said to Laylá: “Art thou she by whom Majnún was distracted and led astray?
  • گفت لیلی را خلیفه کان توی ** کز تو مجنون شد پریشان و غوی‌‌

  • Thou art not superior to other fair ones.” “Be silent,” she replied, “since thou art not Majnún.”
  • از دگر خوبان تو افزون نیستی ** گفت خامش چون تو مجنون نیستی‌‌

  • Whosoever is awake (to the material world) is the more asleep (to the spiritual world); his wakefulness is worse than his sleep.
  • هر که بیدار است او در خواب‌‌تر ** هست بیداریش از خوابش بتر

  • When our soul is not awake to God, wakefulness is like closing our doors (to Divine influences). 410
  • چون به حق بیدار نبود جان ما ** هست بیداری چو در بندان ما

  • All day long, from the buffets of phantasy and from (thoughts of) loss and gain and from fear of decline,
  • جان همه روز از لگدکوب خیال ** وز زیان و سود وز خوف زوال‌‌