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1
527-576

  • The myriads of Pharaoh's lances were shattered by (the hand of) Moses (armed) with a single staff.
  • صد هزاران نیزه‌‌ی فرعون را ** در شکست از موسیی با یک عصا

  • Myriads were the therapeutic arts of Galen: before Jesus and his (life-giving) breath they were a laughing-stock.
  • صد هزاران طب جالینوس بود ** پیش عیسی و دمش افسوس بود

  • Myriads were the books of (pre-Islamic) poems: at the word of an illiterate (prophet) they were (put to) shame.
  • صد هزاران دفتر اشعار بود ** پیش حرف امیی آن عار بود

  • (Confronted) with such an all-conquering Lord, how should any one not die (to self), unless he be a vile wretch? 530
  • با چنین غالب خداوندی کسی ** چون نمیرد گر نباشد او خسی‌‌

  • Many a mind (strong and firm) as a mountain did He uproot; the cunning bird He hung up by its two feet.
  • بس دل چون کوه را انگیخت او ** مرغ زیرک با دو پا آویخت او

  • To sharpen the intelligence and wits is not the (right) way: none but the broken (in spirit) wins the favour of the King.
  • فهم و خاطر تیز کردن نیست راه ** جز شکسته می‌‌نگیرد فضل شاه‌‌

  • Oh, many the amassers of treasure, digging holes (in search of treasure), who became an ox's beard (dupe) to that vain schemer (the vizier)!
  • ای بسا گنج آگنان کنج کاو ** کان خیال اندیش را شد ریش گاو

  • Who is the ox that you should become his beard? What is earth that you should become its stubble?
  • گاو که بود تا تو ریش او شوی ** خاک چه بود تا حشیش او شوی‌‌

  • When a woman became pale-faced (ashamed) of (her) wickedness, God metamorphosed her and made her Zuhra (the planet Venus). 535
  • چون زنی از کار بد شد روی زرد ** مسخ کرد او را خدا و زهره کرد

  • To make a woman Zuhra was metamorphosis: is it not metamorphosis to become earth and clay, O contumacious one?
  • عورتی را زهره کردن مسخ بود ** خاک و گل گشتن نه مسخ است ای عنود

  • Your spirit was bearing you towards the highest sphere (of heaven): you went towards the water and the clay amongst the lowest (of the low).
  • روح می‌‌بردت سوی چرخ برین ** سوی آب و گل شدی در اسفلین‌‌

  • By this fall you metamorphosed yourself from that (state of) existence which was the envy of the (spiritual) intelligences.
  • خویشتن را مسخ کردی زین سفول ** ز آن وجودی که بد آن رشک عقول‌‌

  • Consider, then, how is (what is the character of) this metamorphosis: compared with that metamorphosis (of the woman) this (which you have suffered) is exceedingly vile.
  • پس ببین کین مسخ کردن چون بود ** پیش آن مسخ این به غایت دون بود

  • You urged the steed of ambition towards the stars: you did not acknowledge Adam who was worshipped (by the angels). 540
  • اسب همت سوی اختر تاختی ** آدم مسجود را نشناختی‌‌

  • After all, you are a son of Adam. O degenerate! how long will you regard lowness as nobility?
  • آخر آدم زاده‌‌ای ای ناخلف ** چند پنداری تو پستی را شرف‌‌

  • How long will you say, “I will conquer a whole world, I will make this world full of myself”?
  • چند گویی من بگیرم عالمی ** این جهان را پر کنم از خود همی‌‌

  • If the world should be filled with snow from end to end, the glow of the sun would melt it with a single look.
  • گر جهان پر برف گردد سربه‌‌سر ** تاب خور بگدازدش با یک نظر

  • God by a single spark (of His mercy) maketh naught his (the vizier's) burden (of sin) and (the burden) of a hundred viziers and a hundred thousand.
  • وزر او و صد وزیر و صد هزار ** نیست گرداند خدا از یک شرار

  • He maketh the essence of that (false) imagination to be wisdom; He maketh the essence of that poisoned water to be a (wholesome) drink. 545
  • عین آن تخییل را حکمت کند ** عین آن زهر آب را شربت کند

  • That which raises doubt He turneth into certainty; He maketh loving kindnesses grow from the causes of hatred.
  • آن گمان انگیز را سازد یقین ** مهرها رویاند از اسباب کین‌‌

  • He cherisheth Abraham in the fire; He turneth fear into security of spirit.
  • پرورد در آتش ابراهیم را ** ایمنی روح سازد بیم را

  • By His burning (destroying) of secondary causes I am distraught; in (my) fancies of Him I am like a sophist (sceptic or agnostic).
  • از سبب سوزیش من سودایی‌‌ام ** در خیالاتش چو سوفسطایی‌‌ام‌‌

  • How the vizier started another plan to mislead the (Christian) folk.
  • مکر دیگر انگیختن وزیر در اضلال قوم

  • The vizier formed in his mind another plan: he abandoned preaching and sat alone in seclusion.
  • مکر دیگر آن وزیر از خود ببست ** وعظ را بگذاشت و در خلوت نشست‌‌

  • He inspired ardour in his disciples from (their) longing (to see him); he remained in seclusion forty or fifty days. 550
  • در مریدان در فکند از شوق سوز ** بود در خلوت چهل پنجاه روز

  • The people became mad from longing for him and on account of being separated from his (spiritual) feeling and discourse and intuition.
  • خلق دیوانه شدند از شوق او ** از فراق حال و قال و ذوق او

  • They were making supplication and lament, while he in solitude was bent double by austerities.
  • لابه و زاری همی‌‌کردند و او ** از ریاضت گشته در خلوت دو تو

  • They said, “Without thee we have no light: how (what) is the state of a blind man without a leader?
  • گفته ایشان نیست ما را بی‌‌تو نور ** بی‌‌عصا کش چون بود احوال کور

  • By way of showing favour (to us) and for God's sake, do not keep us parted from thee any longer.
  • از سر اکرام و از بهر خدا ** بیش از این ما را مدار از خود جدا

  • We are as children and thou art our nurse: do thou spread over us that shadow (of thy protection).” 555
  • ما چو طفلانیم و ما را دایه تو ** بر سر ما گستران آن سایه تو

  • He said, “My soul is not far from them that love (me), but there is no permission to come forth.”
  • گفت جانم از محبان دور نیست ** لیک بیرون آمدن دستور نیست‌‌

  • Those amírs came for intercession, and the disciples came in reproach,
  • آن امیران در شفاعت آمدند ** و آن مریدان در شناعت آمدند

  • Saying, “O noble sir, what a misfortune is this for us! Without thee we are left orphaned (deprived) of our hearts and our religion.
  • کاین چه بد بختی است ما را ای کریم ** از دل و دین مانده ما بی‌‌تو یتیم‌‌

  • Thou art making a pretence while we in grief are heaving cold (fruitless) sighs from the burning heat of our hearts.
  • تو بهانه می‌‌کنی و ما ز درد ** می‌‌زنیم از سوز دل دمهای سرد

  • We have become accustomed to thy sweet discourse, we have drunk of the milk of thy wisdom. 560
  • ما به گفتار خوشت خو کرده‌‌ایم ** ما ز شیر حکمت تو خورده‌‌ایم‌‌

  • Allah! Allah! do not thou (O vizier) treat us with such cruelty: show kindness to-day, do not (put off till) to-morrow.
  • الله الله این جفا با ما مکن ** خیر کن امروز را فردا مکن‌‌

  • Does thy heart give to thee (consent) that these who have lost their hearts (to thee) should at last, being without thee, become (numbered) amongst them that have nothing left?
  • می‌‌دهد دل مر ترا کاین بی‌‌دلان ** بی‌‌تو گردند آخر از بی‌‌حاصلان‌‌

  • They all are writhing like fishes on dry land: let loose the water, remove the dam from the stream.
  • جمله در خشکی چو ماهی می‌‌تپند ** آب را بگشا ز جو بر دار بند

  • O thou like whom there is none in the world, for God's sake, for God's sake, come to the aid of thy people!”
  • ای که چون تو در زمانه نیست کس ** الله الله خلق را فریاد رس‌‌

  • How the vizier refused the request of the disciples.
  • دفع گفتن وزیر مریدان را

  • He said: “Beware, O ye enslaved by words and talk, ye who seek admonition and discourse (conveyed) by the tongue and (through the) ear. 565
  • گفت هان ای سخرگان گفت‌‌وگو ** وعظ و گفتار زبان و گوش جو

  • Put cotton-wool in the ear of the low (physical) sense, take off the bandage of (that) sense from your eyes!
  • پنبه اندر گوش حس دون کنید ** بند حس از چشم خود بیرون کنید

  • The ear of the head is the cotton-wool of the ear of the conscience: until the former becomes deaf, that inward (ear) is deaf.
  • پنبه‌‌ی آن گوش سر گوش سر است ** تا نگردد این کر آن باطن کر است‌‌

  • Become without sense and without ear and without thought, that ye may hear the call (of God to the soul), ‘Return!’”
  • بی‌‌حس و بی‌‌گوش و بی‌‌فکرت شوید ** تا خطاب ارجعی را بشنوید

  • So long as thou art (engaged) in the conversation of wakefulness, how wilt thou catch any scent of the conversation of sleep?
  • تا به گفت‌‌وگوی بیداری دری ** تو ز گفت خواب بویی کی بری‌‌

  • Our speech and action is the exterior journey: the interior journey is above the sky. 570
  • سیر بیرونی است قول و فعل ما ** سیر باطن هست بالای سما

  • The (physical) sense saw (only) dryness, because it was born of dryness (earth): the Jesus of the spirit set foot on the sea.
  • حس خشکی دید کز خشکی بزاد ** عیسی جان پای بر دریا نهاد

  • The journey of the dry body befell on dry land, (but) the journey of the spirit set foot (took place) in the heart of the sea.
  • سیر جسم خشک بر خشکی فتاد ** سیر جان پا در دل دریا نهاد

  • Since thy life has passed in travelling on land, now mountain, now river, now desert,
  • چون که عمر اندر ره خشکی گذشت ** گاه کوه و گاه صحرا گاه دشت‌‌

  • Whence wilt thou gain the Water of Life? Where wilt thou cleave the waves of the Sea?
  • آب حیوان از کجا خواهی تو یافت ** موج دریا را کجا خواهی شکافت‌‌

  • The waves of earth are our imagination and understanding and thought; the waves of water are (mystical) self-effacement and intoxication and death (faná). 575
  • موج خاکی وهم و فهم و فکر ماست ** موج آبی محو و سکر است و فناست‌‌

  • Whilst thou art in this (sensual) intoxication, thou art far from that (mystical) intoxication; whilst thou art drunken with this, thou art blind to that cup.
  • تا در این سکری از آن سکری تو دور ** تا از این مستی از آن جامی تو دور