A party among the Christians, for the sake of the Divine reward, whenever (in reading the Gospel) they came to that name and allocution,
طایفهی نصرانیان بهر ثواب ** چون رسیدندی بدان نام و خطاب
Would bestow kisses on that noble name and stoop their faces towards that beauteous description.730
بوسه دادندی بر آن نام شریف ** رو نهادندی بر آن وصف لطیف
In this tribulation of which we have told, that party were secure from tribulation and dread,
اندر این فتنه که گفتیم آن گروه ** ایمن از فتنه بدند و از شکوه
Secure from the mischief of the amírs and the vizier, seeking refuge in the protection of the Name of Ahmad (Mohammed).
ایمن از شر امیران و وزیر ** در پناه نام احمد مستجیر
Their offspring also multiplied: the Light of Ahmad aided and befriended them.
نسل ایشان نیز هم بسیار شد ** نور احمد ناصر آمد یار شد
And the other party among the Christians (who) were holding the Name of Ahmad in contempt,
و آن گروه دیگر از نصرانیان ** نام احمد داشتندی مستهان
They became contemptible and despised through dissensions caused by the evil counselling and evil-plotting vizier;735
مستهان و خوار گشتند از فتن ** از وزیر شوم رای شوم فن
Moreover, their religion and their law became corrupted in consequence of the scrolls which set forth all perversely.
هم مخبط دینشان و حکمشان ** از پی طومارهای کژ بیان
The Name of Ahmad gives such help as this, so that (one may judge) how his Light keeps guard (over his followers).
نام احمد این چنین یاری کند ** تا که نورش چون نگهداری کند
Since the Name of Ahmad became (to the Christians) an impregnable fortress, what then must be the Essence of that trusted Spirit?
نام احمد چون حصاری شد حصین ** تا چه باشد ذات آن روح الامین
The story of another Jewish king who endeavored to destroy the religion of Jesus.
حکایت پادشاه جهود دیگر که در هلاک دین عیسی سعی نمود
After this irremediable bloodshed which befell through the affliction (brought upon the Christians) by the vizier,
بعد از این خون ریز درمان ناپذیر ** کاندر افتاد از بلای آن وزیر
Another king, of the progeny of that Jew, addressed himself to the destruction of the people of Jesus.740
یک شه دیگر ز نسل آن جهود ** در هلاک قوم عیسی رو نمود
If you desire information about this second outbreak, read the chapter of the Qur’án (beginning): By Heaven which hath the (zodiacal) signs.
گر خبر خواهی از این دیگر خروج ** سوره بر خوان و السما ذات البروج
This second king set foot in the evil way that was originated by the former king.
سنت بد کز شه اول بزاد ** این شه دیگر قدم بر وی نهاد
Whosoever establishes an evil way (practice), towards him goes malediction every hour.
هر که او بنهاد ناخوش سنتی ** سوی او نفرین رود هر ساعتی
The righteous departed and their ways remained, and from the vile there remained (nothing but) injustice and execrations.
نیکوان رفتند و سنتها بماند ** وز لئیمان ظلم و لعنتها بماند
Until the Resurrection, the face of every congener of those wicked men who comes into existence is turned towards that one (who belongs to his own kind).745
تا قیامت هر که جنس آن بدان ** در وجود آید بود رویش بدان
Vein by vein is this sweet water and bitter water, flowing in (God's) creatures until the blast of the trumpet (at the Resurrection).
رگ رگ است این آب شیرین و آب شور ** در خلایق میرود تا نفخ صور
To the righteous is the inheritance of the sweet water. What is that inheritance? We have caused (those of Our servants whom We have chosen) to inherit the Book.
نیکوان را هست میراث از خوشآب ** آن چه میراث است أورثنا الکتاب
If you will consider, the supplications of the seekers (of God) are rays (proceeding) from the substance of prophethood.
شد نیاز طالبان ار بنگری ** شعلهها از گوهر پیغمبری
The rays are circling with the substances (whence they spring): the ray goes (ultimately) in the direction where that (substance) is.
شعلهها با گوهران گردان بود ** شعله آن جانب رود هم کان بود
The window-gleam runs round the house, because the sun goes from sign to sign of the zodiac.750
نور روزن گرد خانه میدود ** ز آنکه خور برجی به برجی میرود
Any one who has affinity with a star (planet) has a concurrence (of qualities) with his star.
هر که را با اختری پیوستگی است ** مر و را با اختر خود هم تگی است
If his ascendant star be Venus, his whole inclination and love and desire is for joy;
طالعش گر زهره باشد در طرب ** میل کلی دارد و عشق و طلب
And if he be one born under Mars, one whose nature is to shed blood, he seeks war and malignity and enmity.
ور بود مریخی خونریز خو ** جنگ و بهتان و خصومت جوید او
Beyond the (material) stars are stars in which is no conflagration or sinister aspect,
اخترانند از ورای اختران ** که احتراق و نحس نبود اندر آن
(Stars) moving in other heavens, not these seven heavens (which are) held in high regard,755
سایران در آسمانهای دگر ** غیر این هفت آسمان معتبر
(Stars) immanent in the radiance of the light of God, neither joined to each other nor separate from each other.
راسخان در تاب انوار خدا ** نی بهم پیوسته نی از هم جدا
When any one's ascendant (fortune) is from those stars, his soul burns the infidels in driving (them) off.
هر که باشد طالع او ز آن نجوم ** نفس او کفار سوزد در رجوم
His anger is not (like) the anger of the man born under Mars—going upside down, and of such nature that it is (now) dominant and (now) dominated.
خشم مریخی نباشد خشم او ** منقلب رو غالب و مغلوب خو
The dominant light (of the saints) is secure from defect and dimness between the two fingers of the Light of God.
نور غالب ایمن از نقص و غسق ** در میان اصبعین نور حق
God hath scattered that light over (all) spirits, (but only) the fortunate have held up their skirts (to receive it);760
حق فشاند آن نور را بر جانها ** مقبلان برداشته دامانها
And he (that is fortunate), having gained that strown largesse of light, has turned his face away from all except God.
و آن نثار نور را وایافته ** روی از غیر خدا بر تافته
Whosoever has lacked (such) a skirt of love is left without share in that strown largesse of light.
هر که را دامان عشقی نابده ** ز آن نثار نور بیبهره شده
The faces of particulars are set towards the universal: nightingales are in love with the face of the rose.
جزوها را رویها سوی کل است ** بلبلان را عشق با روی گل است
The ox has his colour outside, but in the case of a man seek the red and yellow hues within.
گاو را رنگ از برون و مرد را ** از درون جو رنگ سرخ و زرد را
The good colours are from the vat of purity; the colour of the wicked is from the black water of iniquity.765
رنگهای نیک از خم صفاست ** رنگ زشتان از سیاهآبهی جفاست
The baptism of God is the name of that subtle colour; the curse of God is the smell of this gross colour.
صبغة الله نام آن رنگ لطیف ** لعنة الله بوی این رنگ کثیف
That which is of the sea is going to the sea: it is going to the same place whence it came—
آن چه از دریا به دریا میرود ** از همانجا کامد آن جا میرود
From the mountain-top the swift-rushing torrents, and from our body the soul whose motion is mingled with love.
از سر که سیلهای تیز رو ** وز تن ما جان عشق آمیز رو
How the Jewish king made a fire and placed an idol beside it, saying, “Whoever bows down to this idol shall escape the fire.”
آتش کردن پادشاه جهود و بت نهادن پهلوی آتش که هر که این بت را سجود کند از آتش برست
Now see what a plan this currish Jew contrived! He set up an idol beside the fire,
آن جهود سگ ببین چه رای کرد ** پهلوی آتش بتی بر پای کرد
Saying, “He that bows down to this idol is saved, and if he bow not, he shall sit in the heart of the fire.”770
کان که این بت را سجود آرد برست ** ور نیارد در دل آتش نشست
Inasmuch as he did not give due punishment to this idol of self, from the idol of his self the other idol was born.
چون سزای این بت نفس او نداد ** از بت نفسش بتی دیگر بزاد
The idol of your self is the mother of (all) idols, because that (material) idol is (only) a snake, while this (spiritual) idol is a dragon.
مادر بتها بت نفس شماست ** ز آن که آن بت مار و این بت اژدهاست
The self is (as) iron and stone (whence fire is produced), while the (material) idol is (as) the sparks: those sparks are quieted (quenched) by water.
آهن و سنگ است نفس و بت شرار ** آن شرار از آب میگیرد قرار
(But) how should the stone and iron be allayed by water? How should a man, having these twain, be secure?
سنگ و آهن ز آب کی ساکنشود ** آدمی با این دو کی ایمن شود
The idol is the black water hidden in the jug; know that the self is the fountain.775
بت سیاهآبهست در کوزه نهان ** نفس مر آب سیه را چشمه دان
That sculptured idol is like the black torrent; the idol-making self is a fountain (jetting muddy water) on the Water-way (the Way that leads to the Water of Life).
آن بت منحوت چون سیل سیاه ** نفس بتگر چشمهای بر آب راه
A single piece of stone will break a hundred pitchers, but the fountain-water is making jets incessantly.
صد سبو را بشکند یک پاره سنگ ** و آب چشمه میزهاند بیدرنگ
’Tis easy to break an idol, very easy; to regard the self as easy (to subdue) is folly, folly.
بت شکستن سهل باشد نیک سهل ** سهل دیدن نفس را جهل است جهل