There is no possibility of pulling back this rein, though the vulgar be distressed by this way.
نیست امکان واکشیدن این لگام ** گر چه زین ره تنگ میآیند عام
These (spiritual) kings have seen (themselves in) danger of their lives from the vulgar; for this multitude are blind, and the kings (are) without (a visible) mark.
دیده این شاهان ز عامه خوف جان ** کاین گره کورند و شاهان بینشان
When authority is in the hands of profligates, (a) Dhu ’l-Nún is inevitably in prison.
چون که حکم اندر کف رندان بود ** لاجرم ذو النون در زندان بود
The great king rides alone! Such a unique pearl in the hands of children!
یک سواره میرود شاه عظیم ** در کف طفلان چنین در یتیم
What pearl? (Nay), the Sea hidden in a drop, a Sun concealed in a mote.1395
در چه دریا نهان در قطرهای ** آفتابی مخفی اندر ذرهای
A Sun showed itself as a mote, and little by little uncovered its face.
آفتابی خویش را ذره نمود ** و اندک اندک روی خود را بر گشود
All motes vanished in it; the (whole) world became intoxicated by it and (then) became sober.
جملهی ذرات در وی محو شد ** عالم از وی مست گشت و صحو شد
When the pen (of authority) is in the hand of a traitor, unquestionably Mansúr is on a gibbet.
چون قلم در دست غداری بود ** بیگمان منصور بر داری بود
When this affair (dominion) belongs to the foolish, the necessary consequence is (that) they kill the prophets.
چون سفیهان راست این کار و کیا ** لازم آمد یقتلون الأنبیاء
Through folly the people who had lost the (right) way said to the prophets, “Lo, we augur ill from you.”1400
انبیا را گفته قومی راه گم ** از سفه إنا تطیرنا بکم
See the ignorance of the Christian appealing for protection to the Lord who was suspended (on the Cross)!
جهل ترسا بین امان انگیخته ** ز آن خداوندی که گشت آویخته
Since, according to his (the Christian's) belief, He was crucified by the Jews, how then can He protect him?
چون به قول اوست مصلوب جهود ** پس مر او را امن کی تاند نمود
Inasmuch as the heart of that King (Jesus) bleeds on account of them (the Christians), how should there be (for them) the inviolable defence of whilst thou art amongst them?
چون دل آن شاه ز ایشان خون بود ** عصمت و أنت فیهم چون بود
To the pure gold and to the goldsmith the danger from the false counterfeiter is greater (than from any one else).
زر خالص را و زرگر را خطر ** باشد از قلاب خاین بیشتر
Josephs are concealed on account of the jealousy of the ugly, for because of enemies the beautiful live in the fire (of tribulation).1405
یوسفان از رشک زشتان مخفیند ** کز عدو خوبان در آتش میزیند
Josephs are in the pit through the guile of (their) brethren, who from envy give Joseph to the wolves.
یوسفان از مکر اخوان در چهاند ** کز حسد یوسف به گرگان میدهند
What happened to Joseph of Egypt on account of envy? This envy is a big wolf in covert.
از حسد بر یوسف مصری چه رفت ** این حسد اندر کمین گرگی است زفت
Of necessity, kind Jacob always had fear and dread for Joseph because of this wolf.
لاجرم زین گرگ یعقوب حلیم ** داشت بر یوسف همیشه خوف و بیم
The outward (visible) wolf, indeed, did not prowl about (approach) Joseph; (but) this envy has actually surpassed wolves (in malignity).
گرگ ظاهر گرد یوسف خود نگشت ** این حسد در فعل از گرگان گذشت
This (visible) wolf took pity (on Joseph), and by way of specious excuse came (the words), “Lo, we went to compete with one another.”1410
رحم کرد این گرگ و ز عذر لبق ** آمده که إنا ذهبنا نستبق
Hundreds of thousands of wolves have not this cunning; (but) this wolf will at last be put to shame—stop (and see)!—
صد هزاران گرگ را این مکر نیست ** عاقبت رسوا شود این گرگ بیست
Because on the Day of Bale the envious will without doubt be (raised from the dead and) brought together (to Judgement) in the shape of wolves.
ز انکه حشر حاسدان روز گزند ** بیگمان بر صورت گرگان کنند
The resurrection of the greedy vile eater of carrion (unlawful food) will be in the shape of a hog on the Day of Reckoning.
حشر پر حرص خس مردار خوار ** صورت خوکی بود روز شمار
Adulteris (erit) foetor membri latentis; wine-drinkers will have stinking mouths. [Adulturers (will) have stinking private members; wine-drinkers will have stinking mouths.]
زانیان را گند اندام نهان ** خمر خواران را بود گند دهان
The hidden stench that was reaching (only) to (people's) hearts will become sensible and manifest at the Resurrection.1415
گند مخفی کان به دلها میرسید ** گشت اندر حشر محسوس و پدید
The being of Man is a jungle: be on your guard against this being, if you are of that (Divine) Breath.
بیشهای آمد وجود آدمی ** بر حذر شو زین وجود ار ز آن دمی
In our being there are thousands of wolves and hogs; (there is) goodly and ungodly and fair and foul.
در وجود ما هزاران گرگ و خوک ** صالح و ناصالح و خوب و خشوک
To the disposition that is preponderant belongs the decision (as to what you are): when the gold is more than the copper, it (the mixture) is gold.
حکم آن خور است کان غالبتر است ** چون که زر بیش از مس آید آن زر است
The manner of acting that preponderates in your nature—in that same form you must needs rise (from the dead).
سیرتی کان بر وجودت غالب است ** هم بر آن تصویر حشرت واجب است
At one hour a wolf enters into Man, at another hour a moon-like beauty with the face of Joseph.1420
ساعتی گرگی در آید در بشر ** ساعتی یوسف رخی همچون قمر
Good and hateful qualities pass from bosoms into bosoms by a hidden way;
میرود از سینهها در سینهها ** از ره پنهان صلاح و کینهها
Nay, indeed, wisdom and knowledge and excellence pass from Man into the ox and the ass.
بلکه خود از آدمی در گاو و خر ** میرود دانایی و علم و هنر
The stumbling (restive) horse becomes smooth-paced and docile; the bear dances, the goat also salaams.
اسب سکسک میشود رهوار و رام ** خرس بازی میکند بر هم سلام
Volition has passed from human beings into the dog, so that he has become a shepherd or a hunter or a guardian (of the house).
رفت اندر سگ ز آدمیان هوس ** تا شبان شد یا شکاری یا حرس
Into the dog of the Companions (of the Cave) there passed from those comers (to the Cave) a (moral) disposition, so that he had become a seeker of God.1425
در سگ اصحاب خوبی ز ان وفود ** رفت تا جویای الله گشته بود
At every moment a (different) species bursts up in the breast: now a devil, and now an angel, now wild beasts.
هر زمان در سینه نوعی سر کند ** گاه دیو و گه ملک گه دام و دد
From that marvellous jungle, where is (dwells) the wise Lion, there is a hidden way to the breasts which ensnare (the spiritual prey).
ز آن عجب بیشه که شیر آگه است ** تا به دام سینهها پنهان ره است
O you who are less than a dog, steal the spiritual pearl from within—from within (the breasts of) them that know God.
دزدیی کن از درون مرجان جان ** ای کم از سگ از درون عارفان
As you (must) steal, at any rate (let it be) that lovely pearl; as you are going to bear a burden, at any rate (let it be) a noble one.
چون که دزدی باری آن در لطیف ** چون که حامل میشوی باری شریف
How the disciples understood that Dhu ’l-Nún had not become mad, (but) had acted with intention.
فهم کردن مریدان که ذو النون دیوانه نشده است قاصد کرده است
The friends went to the prison (to inquire) about the story of Dhu ’l-Nún, and expressed an opinion concerning it,1430
دوستان در قصهی ذو النون شدند ** سوی زندان و در آن رایی زدند
Saying, “Perchance he does this purposely, or there is some (deep) wisdom (in it): he is an exemplar and a shining light in this religion.
کاین مگر قاصد کند یا حکمتی است ** او در این دین قبلهای و آیتی است
Far, far be it from his sea-like (profound) intelligence that madness should prompt him to folly!
دور دور از عقل چون دریای او ** تا جنون باشد سفه فرمای او
God forbid, in view of the perfection of his (spiritual) attainments, that the cloud of sickness should cover his moon!
حاش لله از کمال جاه او ** کابر بیماری بپوشد ماه او
He has gone into the house (and taken refuge) from the wickedness of the vulgar: he has become mad on account of the infamy of the sane.
او ز شر عامه اندر خانه شد ** او ز ننگ عاقلان دیوانه شد
From (feeling) the disgrace of the dull body-serving intellect, he has purposely gone and become mad,1435
او ز عار عقل کند تن پرست ** قاصدا رفته ست و دیوانه شده ست
Saying, ‘Bind me fast and with the tail of a cow smite me on head and back, and do not dispute this (matter),
که ببندیدم قوی و ز ساز گاو ** بر سر و پشتم بزن وین را مکاو
That from the stroke of the part (of the cow) I may gain life, as the murdered man (gained life) from the cow of Moses, O trusty ones;
تا ز زخم لخت یابم من حیات ** چون قتیل از گاو موسی ای ثقات
That I may be made happy by the stroke of a part of the cow; (that I may) become well (whole), as (in the case of) the murdered man and the cow of Moses’.”