In his remedy behold absolute magic, in his temperament behold the might of God!”65
در علاجش سحر مطلق را ببین ** در مزاجش قدرت حق را ببین
When the promised hour arrived and day broke and the sun, (rising) from the east, began to burn the stars,
چون رسید آن وعده‌‌گاه و روز شد ** آفتاب از شرق، اختر سوز شد
The king was in the belvedere, expecting to see that which had been shown mysteriously.
بود اندر منظره شه منتظر ** تا ببیند آن چه بنمودند سر
He saw a person excellent and worshipful, a sun amidst a shadow,
دید شخصی فاضلی پر مایه‌‌ای ** آفتابی در میان سایه‌‌ای
Coming from afar, like the new moon (in slenderness and radiance): he was nonexistent, though existent in the form of phantasy.
می‌‌رسید از دور مانند هلال ** نیست بود و هست بر شکل خیال
In the spirit phantasy is as naught, (yet) behold a world (turning) on a phantasy!70
نیست وش باشد خیال اندر روان ** تو جهانی بر خیالی بین روان
Their peace and their war (turn) on a phantasy, and their pride and their shame spring from a phantasy;
بر خیالی صلح‌‌شان و جنگشان ** وز خیالی فخرشان و ننگشان
(But) those phantasies which ensnare the saints are the reflexion of the fair ones of the garden of God.
آن خیالاتی که دام اولیاست ** عکس مه رویان بستان خداست
In the countenance of the stranger-guest was appearing that phantasy which the king beheld in his dream.
آن خیالی که شه اندر خواب دید ** در رخ مهمان همی‌‌آمد پدید
The king himself, instead of the chamberlains, went forward to meet his guest from the Invisible.
شه به جای حاجبان واپیش رفت ** پیش آن مهمان غیب خویش رفت
Both were seamen who had learned to swim, the souls of both were knit together without sewing.75
هر دو بحری آشنا آموخته ** هر دو جان بی‌‌دوختن بر دوخته
The king said, “Thou wert my Beloved (in reality), not she; but in this world deed issues from deed.
گفت معشوقم تو بوده ستی نه آن ** لیک کار از کار خیزد در جهان
O thou who art to me (as) Mustafá (Mohammed), while I am like unto ‘Umar—I will gird my loins to do thee service.”
ای مرا تو مصطفی من چون عمر ** از برای خدمتت بندم کمر
Beseeching the Lord, who is our Helper, to help us to observe self-control in all circumstances, and explaining the harmful and pernicious consequences of indiscipline.
از خداوند ولی التوفیق در خواستن توفیق رعایت ادب در همه حالها و بیان کردن وخامت ضررهای بی‌‌ادبی
Let us implore God to help us to self-control: one who lacks self-control is deprived of the grace of the Lord.
از خدا جوییم توفیق ادب ** بی‌‌ادب محروم گشت از لطف رب
The undisciplined man does not maltreat himself alone, but he sets the whole world on fire.
بی‌‌ادب تنها نه خود را داشت بد ** بلکه آتش در همه آفاق زد
A table (of food) was coming down from heaven without buying and selling and without speaking and hearing,80
مایده از آسمان در می‌‌رسید ** بی‌‌شری و بیع و بی‌‌گفت و شنید
(When) some of the people of Moses cried disrespectfully, “Where is garlic and lentils?”
در میان قوم موسی چند کس ** بی‌‌ادب گفتند کو سیر و عدس
(Straightway) the dishes (of food) and the bread from heaven were cut off: there remained for us the toil of sowing and (labouring with) mattock and scythe.
منقطع شد خوان و نان از آسمان ** ماند رنج زرع و بیل و داسمان
Again, when Jesus made intercession, God sent food and bounty (from heaven) on trays,
باز عیسی چون شفاعت کرد، حق ** خوان فرستاد و غنیمت بر طبق
But once more the insolent fellows omitted to show respect and, like beggars, snatched away the viands.
باز گستاخان ادب بگذاشتند ** چون گدایان زله‌‌ها برداشتند
(Although) Jesus entreated them, saying, “This is lasting and will not fail from off the earth.”85
لابه کرده عیسی ایشان را که این ** دایم است و کم نگردد از زمین
To show suspicion and greed at the table of Majesty is ingratitude.
بد گمانی کردن و حرص آوری ** کفر باشد پیش خوان مهتری
Because of those impudent wretches who were blinded by greed, that gate of mercy was closed upon them.
ز ان گدا رویان نادیده ز آز ** آن در رحمت بر ایشان شد فراز
On account of withholding the poor-tax no rain-clouds arise, and in consequence of fornication the plague spreads in all directions.
ابر برناید پی منع زکات ** وز زنا افتد وبا اندر جهات
Whatever befalls thee of gloom and sorrow is the result of irreverence and insolence withal.
هر چه بر تو آید از ظلمات و غم ** آن ز بی‌‌باکی و گستاخی است هم
Any one behaving with irreverence in the path of the Friend is a brigand who robs men, and he is no man.90
هر که بی‌‌باکی کند در راه دوست ** ره زن مردان شد و نامرد اوست
Through discipline this Heaven has been filled with light, and through discipline the angels became immaculate and holy.
از ادب پر نور گشته است این فلک ** وز ادب معصوم و پاک آمد ملک
By reason of irreverence the sun was eclipsed, and insolence caused an ‘Azázíl to be turned back from the door.
بد ز گستاخی کسوف آفتاب ** شد عزازیلی ز جرات رد باب
The meeting of the king with the saint whose coming had been shown to him in a dream.
ملاقات پادشاه با آن ولی که در خوابش نمودند
He (the king) opened his hands and clasped him to his breast and received him, like love, into his heart and soul,
دست بگشاد و کنارانش گرفت ** همچو عشق اندر دل و جانش گرفت
And began to kiss his hand and brow and inquire concerning his home and journey.
دست و پیشانیش بوسیدن گرفت ** وز مقام و راه پرسیدن گرفت
(So) with many a question he led him to the dais. “At last,” said he, “I have found a treasure by being patient.”95
پرس پرسان می‌‌کشیدش تا به صدر ** گفت گنجی یافتم آخر به صبر
He said (also), “O light of God and defence against trouble, (O thou who art) the meaning of ‘Patience is the key of joy’!
گفت ای نور حق و دفع حرج ** معنی الصبر مفتاح الفرج
O thou whose countenance is the answer to every question, by thee hard knots are loosed without discussion.
ای لقای تو جواب هر سؤال ** مشکل از تو حل شود بی‌‌قیل و قال
Thou interpretest all that is in our hearts, thou givest a helping hand to every one whose foot is in the mire.
ترجمانی هر چه ما را در دل است ** دست گیری هر که پایش در گل است
Welcome, O chosen one, O approved one! If thou vanish, Destiny will come (upon us) and the wide room will be straitened.
مرحبا یا مجتبی یا مرتضی ** إن تغب جاء القضاء ضاق الفضا
Thou art the protector of the people. He that desires (thee) not hath gone to perdition. Nay, verily, if he do not refrain…!”100
أنت مولی القوم من لا یشتهی ** قد ردی کلا لئن لم ینته
How the king led the physician to the bedside of the sick girl, that he might see her condition.
بردن پادشاه آن طبیب را بر سر بیمار تا حال او را ببیند
When that meeting and bounteous (spiritual) repast was over, he took his hand and conducted him to the harem.
چون گذشت آن مجلس و خوان کرم ** دست او بگرفت و برد اندر حرم
He rehearsed the tale of the invalid and her illness, and then seated him beside the sick (girl).
قصه‌‌ی رنجور و رنجوری بخواند ** بعد از آن در پیش رنجورش نشاند
The physician observed the colour of her face, (felt) her pulse, and (inspected) her urine; he heard both the symptoms and the (secondary) causes of her malady.
رنگ رو و نبض و قاروره بدید ** هم علاماتش هم اسبابش شنید
He said, “None of the remedies which they have applied builds up (health): they (the false physicians) have wrought destruction.
گفت هر دارو که ایشان کرده‌‌اند ** آن عمارت نیست ویران کرده‌‌اند
They were ignorant of the inward state. I seek refuge with God from that which they invent.”105
بی‌‌خبر بودند از حال درون ** أستعیذ الله مما یفترون
He saw the pain, and the secret became open to him, but he concealed it and did not tell the king.
دید رنج و کشف شد بر وی نهفت ** لیک پنهان کرد و با سلطان نگفت
Her pain was not from yellow or black bile: the smell of every firewood appears from the smoke.
رنجش از صفرا و از سودا نبود ** بوی هر هیزم پدید آید ز دود
From her sore grief he perceived that she was heart-sore; well in body, but stricken in heart.
دید از زاریش کو زار دل است ** تن خوش است و او گرفتار دل است
Being in love is made manifest by soreness of heart: there is no sickness like heartsickness.
عاشقی پیداست از زاری دل ** نیست بیماری چو بیماری دل
The lover's ailment is separate from all other ailments: love is the astrolabe of the mysteries of God.110
علت عاشق ز علتها جداست ** عشق اصطرلاب اسرار خداست
Whether love be from this (earthly) side or from that (heavenly) side, in the end it leads us yonder.
عاشقی گر زین سر و گر ز ان سر است ** عاقبت ما را بدان سر رهبر است
Whatsoever I say in exposition and explanation of Love, when I come to Love (itself) I am ashamed of that (explanation).
هر چه گویم عشق را شرح و بیان ** چون به عشق آیم خجل گردم از آن
Although the commentary of the tongue makes (all) clear, yet tongueless love is clearer.
گر چه تفسیر زبان روشن‌‌گر است ** لیک عشق بی‌‌زبان روشن‌‌تر است
Whilst the pen was making haste in writing, it split upon itself as soon as it came to Love.
چون قلم اندر نوشتن می‌‌شتافت ** چون به عشق آمد قلم بر خود شکافت