God has called the polytheists najas (uncleanness)’ for the reason that they were born in dung from of old.
مشرکان را زان نجس خواندست حق ** کاندرون پشک زادند از سبق
The worm that has been born in dung will nevermore change its evil nature by means of ambergris.
کرم کو زادست در سرگین ابد ** می‌نگرداند به عنبر خوی خود
Since the largesse of sprinkled light did not strike upon him (the wicked man), he is wholly body, without heart (spirit), like (empty) husks.
چون نزد بر وی نثار رش نور ** او همه جسمست بی‌دل چون قشور
And if God gave him a portion of the sprinkled light, the dung hatched a bird, as is the custom in Egypt— so
ور ز رش نور حق قسمیش داد ** هم‌چو رسم مصر سرگین مرغ‌زاد
But not the cheap domestic fowl; nay, but the bird of know ledge and wisdom.300
لیک نه مرغ خسیس خانگی ** بلک مرغ دانش و فرزانگی
“Thou resemblest that (wicked man) for thou art devoid of that light, inasmuch as thou art putting thy nose to filth.
تو بدان مانی کز آن نوری تهی ** زآنک بینی بر پلیدی می‌نهی
Because of being parted (from me) thy cheeks and face have become yellow (pale): thou art (a tree with) yellow leaves and unripened fruit,
از فراقت زرد شد رخسار و رو ** برگ زردی میوه‌ی ناپخته تو
The pot was blackened by the fire and became like smoke in colour, (but) the meat, on account of (its) hardness, has remained so raw as this!
دیگ ز آتش شد سیاه و دودفام ** گوشت از سختی چنین ماندست خام
Eight years have I boiled, thee in separation (from me): thy rawness and hypocrisy have not become less by a single mote.
هشت سالت جوش دادم در فراق ** کم نشد یک ذره خامیت و نفاق
Thy young grape is indurated; for through sickness the (other) young grapes are now raisins, while thou art (still) immature.”305
غوره‌ی تو سنگ بسته کز سقام ** غوره‌ها اکنون مویزند و تو خام
How the lover begged to be excused for his sin, (but) with duplicity and dissimulation; and how the beloved perceived that also.
عذر خواستن آن عاشق از گناه خویش به تلبیس و روی پوش و فهم کردن معشوق آن را نیز
The lover said, “I made the trial—do not take offence—that I might see whether thou art a hetaera or a modest woman. [The lover said, “I made the trial—do not take offence—that I might see whether thou art a courtesan or a modest woman.]
گفت عاشق امتحان کردم مگیر ** تا ببینم تو حریفی یا ستیر
I was knowing (it) without the trial, but how should hearing be the same as seeing?
من همی دانستمت بی‌امتحان ** لیک کی باشد خبر هم‌چون عیان
Thou art (like) the sun: thy name is renowned and known to all: what harm is there if I have tested it?
آفتابی نام تو مشهور و فاش ** چه زیانست ار بکردم ابتلاش
Thou art I: every day I am making trial of myself in profit and loss (good and evil).
تو منی من خویشتن را امتحان ** می‌کنم هر روز در سود و زیان
The prophets were put to the trial by their enemies, with the result that miracles were displayed by them.310
انبیا را امتحان کرده عدات ** تا شده ظاهر ازیشان معجزات
I made trial of my own eye with light, O thou from whose eyes may the evil eye be far!
امتحان چشم خود کردم به نور ** ای که چشم بد ز چشمان تو دور
This world is as the ruin, and thou the treasure (buried there): if I have made investigation concerning thy treasure, be not aggrieved.
این جهان هم‌چون خرابست و تو گنج ** گر تفحص کردم از گنجت مرنج
I recklessly committed such an indiscretion, that I may always boast (of thy virtue) to (thy) enemies;
زان چنین بی‌خردگی کردم گزاف ** تا زنم با دشمنان هر بار لاف
So that, when my tongue bestows a name on thee, my eye may give testimonies of this which I have seen.
تا زبانم چون ترا نامی نهد ** چشم ازین دیده گواهیها دهد
If I have sought to rob thee of thy honour I come, O Moon (of beauty), with sword and winding-sheet.315
گر شدم در راه حرمت راه‌زن ** آمدم ای مه به شمشیر و کفن
Do not cut off my feet and head save with thine own hand, for I belong to this hand, not to another hand.
جز به دست خود مبرم پا و سر ** که ازین دستم نه از دست دگر
Thou art talking again of separation: do whatsoever thou wilt, but do not this!”
از جدایی باز می‌رانی سخن ** هر چه خواهی کن ولیکن این مکن
The way is now made (open for entering) into the realm of Discourse (Exposition); (but) ‘tis impossible to speak (on the subject), since there is no time (to do so at present).
در سخن آباد این دم راه شد ** گفت امکان نیست چون بیگاه شد
We have told the husks (externals), but the kernel (the inner meaning) is buried; if we remain (alive), this will not remain (concealed) as it is now.
پوستها گفتیم و مغز آمد دفین ** گر بمانیم این نماند همچنین
How the beloved rejected the excuses of the lover and rubbed his duplicity into him.
رد کردن معشوقه عذر عاشق را و تلبیس او را در روی او مالیدن
The loved one opened her lips to answer him, saying, “On my side it is day, and on thy side it is night.320
در جوابش بر گشاد آن یار لب ** کز سوی ما روز سوی تست شب
Why in contention dost thou bring forward dark evasions be fore those who see (the truth plainly)?
حیله‌های تیره اندر داوری ** پیش بینایان چرا می‌آوری
To us, all the deceit and dissimulations that thou hast in thy heart are manifest and clear as day.
هر چه در دل داری از مکر و رموز ** پیش ما رسواست و پیدا هم‌چو روز
If we, in kindness to our servant, cover it up, why dost thou carry shamelessness beyond the limit?
گر بپوشیمش ز بنده‌پروری ** تو چرا بی‌رویی از حد می‌بری
Learn from thy Father; for in (the hour of) sin Adam came down willingly to the vestibule
از پدر آموز که آدم در گناه ** خوش فرود آمد به سوی پایگاه
When he beheld that Knower of secrets, he stood up on his feet to ask forgiveness.325
چون بدید آن عالم الاسرار را ** بر دو پا استاد استغفار را
He seated himself on the ashes of contrition: he did not jump from one branch of idle pleading to another
بر سر خاکستر انده نشست ** از بهانه شاخ تا شاخی نجست
He said only, ‘O Lord, verily we have done wrong,’ when he saw the (angelic) life-guards in front and behind.
ربنا انا ظلمنا گفت و بس ** چونک جانداران بدید از پیش و پس
He saw the life-guards who are invisible, as the spirit is—each one’s mace (reaching) to the sky—-
دید جانداران پنهان هم‌چو جان ** دورباش هر یکی تا آسمان
Saying, ‘Hola! be (as) the ant before Solomon, lest this mace cleave thee asunder.
که هلا پیش سلیمان مور باش ** تا بنشکافد ترا این دورباش
Do not for one moment stand (anywhere) but in the place of truth: a man hath no guardian like the (seeing) eye.330
جز مقام راستی یک دم مه‌ایست ** هیچ لالا مرد را چون چشم نیست
(Even) if the blind man be purified by admonition, he continually becomes polluted again.
کور اگر از پند پالوده شود ** هر دمی او باز آلوده شود
O Adam, thou art not blind of vision, but when the Divine destiny comes, the sight becomes blind.’”
آدما تو نیستی کور از نظر ** لیک اذا جاء القضا عمی البصر
Lifetimes are needed—(so) rarely and occasionally (does it happen)—for the seeing man to fall by destiny into the pit.
عمرها باید به نادر گاه‌گاه ** تا که بینا از قضا افتد به چاه
As regards the blind man, this destiny in sooth is his companion on the way; for ‘tis his nature and disposition to fall.
کور را خود این قضا همراه اوست ** که مرورا اوفتادن طبع و خوست
He falls into the filth and does not know what the smell is; (he asks himself), “Is this smell from me or from (my) being polluted?”335
در حدث افتد نداند بوی چیست ** از منست این بوی یا ز آلودگیست
And likewise, if any one sprinkle some musk over him, he thinks it (comes) from himself and not from the kindness of his friend.
ور کسی بر وی کند مشکی نثار ** هم ز خود داند نه از احسان یار
Therefore to you, O man of vision, two clear eyes are (as) a hundred mothers and a hundred fathers;
پس دو چشم روشن ای صاحب‌نظر ** مر ترا صد مادرست و صد پدر
Especially the eye of the heart (the spiritual eye), which is seventy-fold and of which these two sensible eyes are (only) the gleaners.
خاصه چشم دل آن هفتاد توست ** وین دو چشم حس خوشه‌چین اوست
Oh, alas, the highwaymen are seated (and lying in wait for me): they have tied a hundred knots beneath my tongue.
ای دریغا ره‌زنان بنشسته‌اند ** صد گره زیر زبانم بسته‌اند
How should the smooth-paced horse move well, when his leg is tied? This is a very heavy chain: hold me excused!340
پای‌بسته چون رود خوش راهوار ** بس گران بندیست این معذور دار
These words (of mine) are coming (forth) brokenly, O heart; for these words are pearls, and (the Divine) jealousy is the mill (which breaks them);