Suitable to thy evil conscience and thy inordinate disobedience, that thou might’st know that He knows what is proper for thee;
در خور سر بد و طغیان تو ** تا بدانی کوست درخوردان تو
That thou might’st know that He is wise and omniscient and the healer of irremediable maladies.
تا بدانی کو حکیمست و خبیر ** مصلح امراض درمانناپذیر
Through false interpretations thou wert made blind and deaf to those (visions), saying, ‘This is caused by heavy slumber’;2430
تو به تاویلات میگشتی از آن ** کور و گر کین هست از خواب گران
And the physician and the astrologer in flashes (of intelligence) saw the (true) explanation thereof, but concealed it from (motives) of cupidity.
وآن طبیب و آن منجم در لمع ** دید تعبیرش بپوشید از طمع
He (the physician) said, ‘Far be it from thy empire and kingship that anxiety should enter into thy consciousness.
گفت دور از دولت و از شاهیت ** که درآید غصه در آگاهیت
When the (human) constitution is indisposed by food that disagrees with it or by (rich) viands, it sees visions in sleep.’
از غذای مختلف یا از طعام ** طبع شوریده همیبیند منام
(He said this) because he perceived that thou art not one that desires good counsel, and that thou art violent and blood-drinking and not of lowly nature.
زانک دید او که نصیحتجو نهای ** تند و خونخواری و مسکینخو نهای
Kings shed blood for righteousness' sake, but their mercy is greater than their severity.2435
پادشاهان خون کنند از مصلحت ** لیک رحمتشان فزونست از عنت
The king must have the nature of the Lord: His mercy hath precedence over His wrath.
شاه را باید که باشد خوی رب ** رحمت او سبق دارد بر غضب
Wrath must not prevail (in the king), like (as it does in) the Devil, (so that) he sheds blood unnecessarily for the purpose of guile;
نه غضب غالب بود مانند دیو ** بیضرورت خون کند از بهر ریو
Nor, again, (should) an effeminate mildness (prevail in him), for in consequence of that his wife and handmaids will become harlots.
نه حلیمی مخنثوار نیز ** که شود زن روسپی زان و کنیز
Thou hadst made thy breast a house for the Devil, thou hadst made hatred a qibla (object on which thy mind was bent).
دیوخانه کرده بودی سینه را ** قبلهای سازیده بودی کینه را
Many are the hearts which thy sharp horn has wounded: lo, my rod has broken thy froward horn.2440
شاخ تیزت بس جگرها را که خست ** نک عصاام شاخ شوخت را شکست
How the people of this world attack the people of that (other) world and charge (against them) as far as the frontier, namely, generation and propagation, which is the boundary of the Unseen, and how they (the people of this world) are unaware of the ambush (prepared for them); for the infidel makes his assault (only) when the holy warrior does not go to war.
حمله بردن این جهانیان بر آن جهانیان و تاختن بردن تا سینور ذر و نسل کی سر حد غیب است و غفلت ایشان از کمین کی چون غازی به غزا نرود کافر تاختن آورد
The army of the corporeal ones attacked in the direction of the fortress and stronghold of the spiritual ones,
حمله بردند اسپه جسمانیان ** جانب قلعه و دز روحانیان
In order that they might occupy the frontier-pass of the Unseen, so that no pure spirit should come (into the world) from that quarter.
تا فرو گیرند بر دربند غیب ** تا کسی ناید از آن سو پاکجیب
When the holy warriors do not attack in warfare, the infidels on the contrary deliver an attack.
غازیان حملهی غزا چون کم برند ** کافران برعکس حمله آورند
When the holy warriors of the Unseen in their forbearance refrained from delivering an attack on thee, man of evil practice,
غازیان غیب چون از حلم خویش ** حمله ناوردند بر تو زشتکیش
Thou madest an attack towards the frontier-passes of the Unseen, in order that the men of the Unseen should not come in this direction.2445
حمله بردی سوی دربندان غیب ** تا نیایند این طرف مردان غیب
Thou didst lay a (violent) hand upon the loins and wombs, that thou might’st wickedly occupy (close) the thoroughfare (of sexual intercourse).
چنگ در صلب و رحمها در زدی ** تا که شارع را بگیری از بدی
How should’st thou occupy (close) the highway which the Almighty hath opened for the purpose of procreation?
چون بگیری شهرهی که ذوالجلال ** بر گشادست از برای انتسال
Thou didst block the passes, O contumacious one, (but) in despite of thee a captain issued forth.
سد شدی دربندها را ای لجوج ** کوری تو کرد سرهنگی خروج
Lo, I am the captain: I will break thy power. Lo, in His name I will break thy name and fame.
نک منم سرهنگ هنگت بشکنم ** نک به نامش نام و ننگت بشکنم
Come now, close the passes tightly! Laugh at thy moustache (be the dupe of thy vainglory) a (little) while!2450
تو هلا در بندها را سخت بند ** چندگاهی بر سبال خود بخند
The Divine decree will tear out thy moustache piecemeal, that thou mayst know that the Decree makes precaution blind.
سبلتت را بر کند یک یک قدر ** تا بدانی کالقدر یعمی الحذر
Is thy moustache fiercer than that of (the people of) ‘Ád, at whose breath (all) the lands used to tremble?
سبلت تو تیزتر یا آن عاد ** که همی لرزید از دمشان بلاد
Art thou more contentious in aspect or (the tribe of) Thamúd, the like of whom never came into existence?
تو ستیزهروتری یا آن ثمود ** که نیامد مثل ایشان در وجود
Though I tell (thee) a hundred of these (proofs), thou art deaf: thou hearest and pretendest not to have heard.
صد ازینها گر بگویم تو کری ** بشنوی و ناشنوده آوری
I repent of the words which I raised up: (now), without words, I have mixed for thee a medicine2455
توبه کردم از سخن که انگیختم ** بیسخن من دارویت آمیختم
Which I will place upon thy raw sore, that it may be assuaged, or that thy sore and thy beard may be burnt (destroyed entirely) unto everlasting,
که نهم بر ریش خامت تا پزد ** یا بسوزد ریش و ریشهت تا ابد
To the end that thou mayst know that He is omniscient, O enemy: He gives to everything that which befits it.
تا بدانی که خبیرست ای عدو ** میدهد هر چیز را درخورد او
When hast thou done wrong and when hast thou wrought evil but thou hast seen (suffered) the effect befitting it?
کی کژی کردی و کی کردی تو شر ** که ندیدی لایقش در پی اثر
When hast thou once sent a good deed to Heaven but the like thereof has followed after?
کی فرستادی دمی بر آسمان ** نیکیی کز پی نیامد مثل آن
If thou wilt be observant and vigilant, thou wilt see at every moment the response to thy action.2460
گر مراقب باشی و بیدار تو ** بینی هر دم پاسخ کردار تو
When thou art observant and dost grasp the cord (of apprehension), thou needest not the coming of the Resurrection (to reveal the ultimate effects).
چون مراقب باشی و گیری رسن ** حاجتت ناید قیامت آمدن
He that truly knows (the meaning of) an indication does not need to have it plainly declared to him.
آنک رمزی را بداند او صحیح ** حاجتش ناید که گویندش صریح
This tribulation befalls thee from (thy) stupidity in not understanding the subtle hints and indications.
این بلا از کودنی آید ترا ** که نکردی فهم نکته و رمزها
When thy heart has been blackened and darkened by wickedness, understand! One ought not to become besotted here;
از بدی چون دل سیاه و تیره شد ** فهم کن اینجا نشاید خیره شد
Otherwise, in sooth, that darkness will become an arrow (of woe), and the penalty of (thy) besottedness will overtake thee.2465
ورنه خود تیری شود آن تیرگی ** در رسد در تو جزای خیرگی
And if the arrow come not, ’tis from (God's) bounty; not because of (His) not seeing the defilement (of thy sin).
ور نیاید تیر از بخشایش است ** نه پی نادیدن آلایش است
Hark, be observant if thou wouldst have a (pure) heart, for something is born to thee in consequence of every action.
هین مراقب باش گر دل بایدت ** کز پی هر فعل چیزی زایدت
And if thou hast an aspiration greater than this, (and if) the enterprise goes beyond (the spiritual rank of) the observant,
ور ازین افزون ترا همت بود ** از مراقب کار بالاتر رود
[Explaining that the earthen body of man, like iron of fine substance, is capable of becoming a mirror, so that therein even in this world Paradise and Hell and the Resurrection et cetera are shown by immediate vision, not in the mode of phantasy.]
بیان آنک تن خاکی آدمی همچون آهن نیکو جوهر قابل آینه شدن است تا درو هم در دنیا بهشت و دوزخ و قیامت و غیر آن معاینه بنماید نه بر طریق خیال
Then, though thou art dark-bodied like iron, make a practice of polishing, polishing, polishing,