(But) come for once into our eyes, that ye may behold the laughs (of delight described) in (the Súra beginning with the words) Hal atá (Did not there come?).”
یک زمان درچشم ما آیید تا ** خنده‌ها بینید اندر هل اتی
That appears (to thee) in the form of inversion (illusion) from the top of the pear-tree: come down, O youth!3540
از سر امرود بن بنماید آن ** منعکس صورت بزیر آ ای جوان
The pear-tree is the tree of (phenomenal) existence: whilst thou art there, the new appears old.
آن درخت هستی است امرودبن ** تا بر آنجایی نماید نو کهن
Whilst thou art there, thou wilt see (only) a thorn-brake full of the scorpions of wrath and full of snakes.
تا بر آنجایی ببینی خارزار ** پر ز کزدمهای خشم و پر ز مار
When thou comest down, thou wilt behold, free of cost, a world filled with rose-cheeked (beauties) and (their) nurses.
چون فرود آیی ببینی رایگان ** یک جهان پر گل‌رخان و دایگان
Story of the lewd woman who said to her husband, "Those illusions appear to thee from the top of the pear-tree, for the top of that pear-tree causes the human eye to see such things: come down from the top of the pear-tree, that those illusions may vanish." And if any one should say that what that man saw was not an illusion, the answer is that this (story) is a parable, not a (precise) similitude. In the (story regarded as a) parable this amount (of resemblance) is sufficient, for if he had not gone to the top of the peartree, he would never have seen those things, whether illusory or real.
حکایت آن زن پلیدکار کی شوهر را گفت کی آن خیالات از سر امرودبن می‌نماید ترا کی چنینها نماید چشم آدمی را سر آن امرودبن از سر امرودبن فرود آی تا آن خیالها برود و اگر کسی گوید کی آنچ آن مرد می‌دید خیال نبود و جواب این مثالیست نه مثل در مثال همین قدر بس بود کی اگر بر سر امرودبن نرفتی هرگز آنها ندیدی خواه خیال خواه حقیقت
That woman desired to embrace her paramour in the presence of her foolish husband.
آن زنی می‌خواست تا با مول خود ** بر زند در پیش شوی گول خود
Therefore the woman said to her husband, “O fortunate one, I will climb the tree to gather fruit.”3545
پس به شوهر گفت زن کای نیکبخت ** من برآیم میوه چیدن بر درخت
As soon as she had climbed the tree, the woman burst into tears when from the top she looked in the direction of her husband.
چون برآمد بر درخت آن زن گریست ** چون ز بالا سوی شوهر بنگریست
Marito dixit, “O cinaede improbe, quis est ille paedicator qui super te incumbit?” [She told (her) husband, “O wicked sodomite, who is that sodomizer who is lying on top of you?”]
گفت شوهر را کای مابون رد ** کیست آن لوطی که بر تو می‌فتد
Tu sub eo velut femina quietus es: O homo tu vero catamitus evasisti.” [You have been lying underneath him (passively) like a woman: O so-and-so, you have certainly become a catamite.” ]
تو به زیر او چو زن بغنوده‌ای ** ای فلان تو خود مخنث بوده‌ای
“Nay,” said the husband: “one would think thy head is turned (thou hast lost thy wits); at any rate, there is nobody here on the plain except me.”
گفت شوهر نه سرت گویی بگشت ** ورنه اینجا نیست غیر من به دشت
Uxor rem repetivit. “Eho,” inquit, “iste pileatus quis est super tergo tuo incumbens?” [The wife repeated (it), saying, “The one with a cap lying on your back, who is he then?”]3550
زن مکرر کرد که آن با برطله ** کیست بر پشتت فرو خفته هله
“Hark, wife,” he replied, “come down from the tree, for thy head is turned and thou hast become very dotish.”
گفت ای زن هین فرود آ از درخت ** که سرت گشت و خرف گشتی تو سخت
When she came down, her husband went up: (then) the woman drew her paramour into her arms.
چون فرود آمد بر آمد شوهرش ** زن کشید آن مول را اندر برش
Maritus dixit, “O scortum, iste quis est qui velut simia super te venit?” [(Her) husband said, “Who is that one, O whore, who has come to be on top of you like an ape?”]
گفت شوهر کیست آن ای روسپی ** که به بالای تو آمد چون کپی
“Nay,” said the wife, “there is no one here but me. Hark, thy head is turned: don't talk nonsense.”
گفت زن نه نیست اینجا غیر من ** هین سرت برگشته شد هرزه متن
He repeated the charge against his wife. “This,” said the wife, “is from the pear-tree.3555
او مکرر کرد بر زن آن سخن ** گفت زن این هست از امرودبن
From the top of the pear-tree I was seeing just as falsely as you, O cuckold.
از سر امرودبن من هم‌چنان ** کژ همی دیدم که تو ای قلتبان
Hark, come down, that you may see there is nothing: all this illusion is caused by a pear-tree.”
هین فرود آ تا ببینی هیچ نیست ** این همه تخییل از امروبنیست
Jesting is teaching: listen to it in earnest, do not thou be in pawn to (taken up with) its appearance of jest.
هزل تعلیمست آن را جد شنو ** تو مشو بر ظاهر هزلش گرو
To jesters every earnest matter is a jest; to the wise (all) jests are earnest.
هر جدی هزلست پیش هازلان ** هزلها جدست پیش عاقلان
Lazy folk seek the pear-tree, but ’tis a good (long) way to that pear-tree.3560
کاهلان امرودبن جویند لیک ** تا بدان امرودبن راهیست نیک
Descend from the pear-tree on which at present thou hast become giddy-eyed and giddy-faced.
نقل کن ز امرودبن که اکنون برو ** گشته‌ای تو خیره‌چشم و خیره‌رو
This (pear-tree) is the primal egoism and self-existence wherein the eye is awry and squinting.
این منی و هستی اول بود ** که برو دیده کژ و احول بود
When thou comest down from this pear-tree, thy thoughts and eyes and words will no more be awry.
چون فرود آیی ازین امرودبن ** کژ نماند فکرت و چشم و سخن
Thou wilt see that this (pear-tree) has become a tree of fortune, its boughs (reaching) to the Seventh Heaven.
یک درخت بخت بینی گشته این ** شاخ او بر آسمان هفتمین
When thou comest down and partest from it, God in His mercy will cause it to be transformed.3565
چون فرود آیی ازو گردی جدا ** مبدلش گرداند از رحمت خدا
On account of this humility shown by thee in coming down, God will bestow on thine eye true vision.
زین تواضع که فرود آیی خدا ** راست بینی بخشد آن چشم ترا
If true vision were easy and facile, how should Mustafá (Mohammed) have desired it from the Lord?
راست بینی گر بدی آسان و زب ** مصطفی کی خواستی آن را ز رب
He said, “Show (unto me) each part from above and below such as that part is in Thy sight.”
گفت بنما جزو جزو از فوق و پست ** آنچنان که پیش تو آن جزو هست
Afterwards go up the pear-tree which has been transformed and made verdant by the (Divine) command, “Be.”
بعد از آن بر رو بر آن امرودبن ** که مبدل گشت و سبز از امر کن
This tree has (now) become like the tree connected with Moses, inasmuch as thou hast transported thy baggage towards (hast been endued with the nature of) Moses.3570
چون درخت موسوی شد این درخت ** چون سوی موسی کشانیدی تو رخت
The fire (of Divine illumination) makes it verdant and flourishing; its boughs cry “Lo, I am God.”
آتش او را سبز و خرم می‌کند ** شاخ او انی انا الله می‌زند
Beneath its shade all thy needs are fulfilled: such is the Divine alchemy.
زیر ظلش جمله حاجاتت روا ** این چنین باشد الهی کیمیا
That personality and existence is lawful to thee, since thou beholdest therein the attributes of the Almighty.
آن منی و هستیت باشد حلال ** که درو بینی صفات ذوالجلال
The crooked tree has become straight, God-revealing: its root fixed (in the earth) and its branches in the sky.
شد درخت کژ مقوم حق‌نما ** اصله ثابت و فرعه فی‌السما
The remainder of the story of Moses, on whom be peace.
باقی قصه‌ی موسی علیه‌السلام
For there came to him from the peremptory Revelation a message, saying, “Put crookedness aside now, and be upright.”3575
که آمدش پیغام از وحی مهم ** که کژی بگذار اکنون فاستقم
This tree of the body is (like) Moses’ rod, concerning which the (Divine) command came to him —“Let it fall from your hand,
این درخت تن عصای موسیست ** که امرش آمد که بیندازش ز دست
That thou mayst behold its good and evil; after that, take it up (again) by command of Him.”
تا ببینی خیر او و شر او ** بعد از آن بر گیر او را ز امر هو
Before his dropping it, it was naught but wood; whenever he took it up by His command, it became goodly.
پیش از افکندن نبود او غیر چوب ** چون به امرش بر گرفتی گشت خوب
At first it was shaking down leaves for the lambs; (afterwards) it reduced to impotence that deluded people.
اول او بد برگ‌افشان بره را ** گشت معجز آن گروه غره را
It became ruler over the party of Pharaoh: it turned their water into blood and caused them to beat their heads with their hands.3580
گشت حاکم بر سر فرعونیان ** آبشان خون کرد و کف بر سر زنان
From their sown fields arose famine and death on account of the locusts which devoured the leaves,
از مزارعشان برآمد قحط و مرگ ** از ملخهایی که می‌خوردند برگ
Till from Moses, when he considered the ultimate issue, there went up involuntarily a prayer (to God)
تا بر آمد بی‌خود از موسی دعا ** چون نظر افتادش اندر منتها
“For what reason is all this disablement (of them) and striving (to convert them), since this multitude will never become righteous? ”
کین همه اعجاز و کوشیدن چراست ** چون نخواهند این جماعت گشت راست
The (Divine) command came (to him), saying, “Follow Noah! Refrain from considering the end (of the matter) as it has been disclosed (to thee).
امر آمد که اتباع نوح کن ** ترک پایان‌بینی مشروح کن
Take no heed of that, since thou art one who calls (the people) to the (true) Way. The command, ‘Deliver the message,’ is there: it is not void (of meaning).”3585
زان تغافل کن چو داعی رهی ** امر بلغ هست نبود آن تهی
The least purpose (thereof) is that through this persistence of thine that obstinacy and rebellious pride (of the infidels) may be displayed,
کمترین حکمت کزین الحاح تو ** جلوه گردد آن لجاج و آن عتو
So that God’s showing the way (to some) and letting (others) be lost may become evident to all the followers of religious sects.
تا که ره بنمودن و اضلال حق ** فاش گردد بر همه اهل و فرق
Inasmuch as the object of existence was the manifestation (of these two Divine attributes), it must be tested by means of exhorting (to obedience) and leading astray.
چونک مقصود از وجود اظهار بود ** بایدش از پند و اغوا آزمود