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5
1781-1830

  • Even as the soul flies towards the clay (of its body), the scroll (of every one's good and evil actions) will fly into the left hand or the right.
  • آنچنان که جان بپرد سوی طین  ** نامه پرد تا یسار و تا یمین 

  • Into his hand will be put the scroll (register) of avarice and liberality, impiety and piety, and all the (good or evil) dispositions that he had formed yesterday.
  • در کفش بنهند نامه‌ی بخل و جود  ** فسق و تقوی آنچ دی خو کرده بود 

  • At dawn when he wakes from slumber, that good and evil will come back to him.
  • چون شود بیدار از خواب او سحر  ** باز آید سوی او آن خیر و شر 

  • If he has disciplined his moral nature, the same (purified) nature will present itself to him when he wakes;
  • گر ریاضت داده باشد خوی خویش  ** وقت بیداری همان آید به پیش 

  • And if yesterday he was ignorant and wicked and misguided, he will find his left hand black as a letter of mourning; 1785
  • ور بد او دی خام و زشت و در ضلال  ** چون عزا نامه سیه یابد شمال 

  • But if yesterday he was (morally) clean and pious and religious, when he wakes he will gain the precious pearl.
  • ور بد او دی پاک و با تقوی و دین  ** وقت بیداری برد در ثمین 

  • Our sleep and waking are two witnesses which attest to us the significance of death and resurrection.
  • هست ما را خواب و بیداری ما  ** بر نشان مرگ و محشر دو گوا 

  • The lesser resurrection has shown forth the greater resurrection; the lesser death has illumined the greater death.
  • حشر اصغر حشر اکبر را نمود  ** مرگ اصغر مرگ اکبر را زدود 

  • But (in the present life) this scroll (of our good and evil actions) is a fancy and hidden (from our sight), though at the greater resurrection it will be very clearly seen.
  • لیک این نامه خیالست و نهان  ** وآن شود در حشر اکبر بس عیان 

  • Here this fancy is hidden, (only) the traces are visible; but there He (God) from this fancy will produce (actual) forms. 1790
  • این خیال اینجا نهان پیدا اثر  ** زین خیال آنجا برویاند صور 

  • Behold in the architect the fancy (idea) of a house, (hidden) in his mind like a seed in a piece of earth.
  • در مهندس بین خیال خانه‌ای  ** در دلش چون در زمینی دانه‌ای 

  • That fancy comes forth from within (him), as the earth bears (plants) from the seed (sown) within.
  • آن خیال از اندرون آید برون  ** چون زمین که زاید از تخم درون 

  • Every fancy that makes its abode in the mind will become a (visible) form on the Day of Resurrection,
  • هر خیالی کو کند در دل وطن  ** روز محشر صورتی خواهد شدن 

  • Like the architect's fancy (conceived) in his thought; like the plant (produced) in the earth that takes the seed.
  • چون خیال آن مهندس در ضمیر  ** چون نبات اندر زمین دانه‌گیر 

  • My object in (speaking of) both these resurrections is (to tell) a story; (yet) in its exposition there is a moral for the true believers. 1795
  • مخلصم زین هر دو محشر قصه‌ایست  ** مومنان را در بیانش حصه‌ایست

  • When the sun of the Resurrection rises, foul and fair (alike) will leap up hastily from the grave.
  • چون بر آید آفتاب رستخیز  ** بر جهند از خاک زشت و خوب تیز 

  • They will be running to the Díwán (Chancery) of the (Divine) Decree: the good and bad coin will go into the crucible—
  • سوی دیوان قضا پویان شوند  ** نقد نیک و بد به کوره می‌روند 

  • The good coin joyously and with great delight; the false coin in anguish and melting (with terror).
  • نقد نیکو شادمان و ناز ناز  ** نقد قلب اندر زحیر و در گداز 

  • At every moment the (Divine) probations will be arriving (coming into action): the thoughts concealed in the heart will be appearing in the body,
  • لحظه لحظه امتحانها می‌رسد  ** سر دلها می‌نماید در جسد 

  • As when the water and oil in a lamp are exposed to view, or like a piece of earth from which grow up the (seeds) deposited within. 1800
  • چون ز قندیل آب و روغن گشته فاش  ** یا چو خاکی که بروید سرهاش 

  • From onion, leek, and poppy the hand of Spring reveals the secret of Winter—
  • از پیاز و گندنا و کوکنار  ** سر دی پیدا کند دست بهار 

  • One (party) fresh and green, saying, “We are the devout”; and the other drooping their heads like the violet,
  • آن یکی سرسبز نحن المتقون  ** وآن دگر هم‌چون بنفشه سرنگون 

  • Their eyes starting out (of the sockets) from (dread of) the danger, and streaming like ten fountains from fear of the appointed end;
  • چشمها بیرون جهید از خطر  ** گشته ده چشمه ز بیم مستقر 

  • Their eyes remaining in (fearful) expectation, lest the scroll (of their deeds) come (to them) from the left side;
  • باز مانده دیده‌ها در انتظار  ** تا که نامه ناید از سوی یسار 

  • Their eyes rolling to right and left, because the fortune of the scroll (that comes) from the right (side) is not easy (to win). 1805
  • چشم گردان سوی راست و سوی چپ  ** زانک نبود بخت نامه‌ی راست زپ 

  • (Then) there comes into the hand of (such) a servant (of God) a scroll headed with black and cram-full of crime and wickedness;
  • نامه‌ای آید به دست بنده‌ای  ** سر سیه از جرم و فسق آگنده‌ای 

  • Containing not a single good deed or act of saving grace— nothing but wounds inflicted on the hearts of the saintly;
  • اندرو یک خیر و یک توفیق نه  ** جز که آزار دل صدیق نه 

  • Filled from top to bottom with foulness and sin, with mockery and jeering at the followers of the Way,
  • پر ز سر تا پای زشتی و گناه  ** تسخر و خنبک زدن بر اهل راه 

  • (With all) his rascalities and thieveries and Pharaoh-like expressions of self-glorification.
  • آن دغل‌کاری و دزدیهای او  ** و آن چو فرعونان انا و انای او 

  • When that odious man reads his scroll, he knows that he is (virtually) on the road to prison. 1810
  • چون بخواند نامه‌ی خود آن ثقیل  ** داند او که سوی زندان شد رحیل 

  • Then he sets out, like robbers going to the gallows; his crime manifest, and the way (possibility) of excusing himself barred.
  • پس روان گردد چو دزدان سوی دار  ** جرم پیدا بسته راه اعتذار 

  • The thousands of bad pleas and (false) speeches (made during his life) have become like an evil nail (seal) on his mouth.
  • آن هزاران حجت و گفتار بد  ** بر دهانش گشته چون مسمار بد 

  • The stolen property has been discovered on his person and in his house: his (plausible) story has vanished.
  • رخت دزدی بر تن و در خانه‌اش  ** گشته پیدا گم شده افسانه‌اش 

  • He sets out, therefore, to the prison of Hell; for thorns have no means of escape from (being burnt in) the fire.
  • پس روان گردد به زندان سعیر  ** که نباشد خار را ز آتش گزیر 

  • The angels that (formerly) were hidden, (whilst they walked) as custodians before and behind (him), have (now) become visible like policemen. 1815
  • چون موکل آن ملایک پیش و پس  ** بوده پنهان گشته پیدا چون عسس 

  • They take him along, prodding him with the goad and saying, “Begone, O dog, to thy own kennels!”
  • می‌برندش می‌سپوزندش به نیش  ** که برو ای سگ به کهدانهای خویش 

  • He drags his feet (lingers) on every road, that perchance he may escape from the pit (of Hell).
  • می‌کشد پا بر سر هر راه او  ** تا بود که بر جهد زان چاه او 

  • He stands expectantly, keeping silence and turning his face backward in a (fervent) hope,
  • منتظر می‌ایستد تن می‌زند  ** در امیدی روی وا پس می‌کند 

  • Pouring tears like autumn rain. A mere hope—what has he except that?
  • اشک می‌بارد چون باران خزان  ** خشک اومیدی چه دارد او جز آن 

  • (So) at every moment he is looking back and turning his face to the Holy Court (on high). 1820
  • هر زمانی روی وا پس می‌کند  ** رو به درگاه مقدس می‌کند 

  • Then from God in the realm of light comes the command— “Say ye to him, ‘O ne’er-do-well destitute (of merit),
  • پس ز حق امر آید از اقلیم نور  ** که بگوییدش کای بطال عور 

  • What art thou expecting, O mine of mischief? Why art thou looking back, O giddy-headed man?
  • انتظار چیستی ای کان شر  ** رو چه وا پس می‌کنی ای خیره‌سر 

  • Thy scroll (record) is that which came into thy hand, O offender against God and worshipper of the Devil.
  • نامه‌ات آنست کت آمد به دست  ** ای خدا آزار و ای شیطان‌پرست 

  • Since thou hast seen the scroll of thy deeds, why dost thou look back? Behold the reward of thy works!
  • چون بدیدی نامه‌ی کردار خویش  ** چه نگری پس بین جزای کار خویش 

  • Why art thou tarrying in vain? Where is hope of light in such a (deep) pit as this? 1825
  • بیهده چه مول مولی می‌زنی  ** در چنین چه کو امید روشنی 

  • Neither outwardly hast thou any act of piety (to thy credit), nor inwardly and in thy heart an intention (to perform one);
  • نه ترا از روی ظاهر طاعتی  ** نه ترا در سر و باطن نیتی 

  • No nightly orisons and vigils, no abstinence and fasting in the daytime;
  • نه ترا شبها مناجات و قیام  ** نه ترا در روز پرهیز و صیام 

  • No holding thy tongue to avoid hurting any one, no looking earnestly forward and backward.
  • نه ترا حفظ زبان ز آزار کس  ** نه نظر کردن به عبرت پیش و پس 

  • What is (meant by looking) forward? To think of thy own death and last agony. What is (meant by looking) backward? (To remember) the predecease of thy friends.
  • پیش چه بود یاد مرگ و نزع خویش  ** پس چه باشد مردن یاران ز پیش 

  • Thou hast (in thy record) no wailful penitence for thy injustice, O rogue who showest wheat and sellest barley. 1830
  • نه ترا بر ظلم توبه‌ی پر خروش  ** ای دغا گندم‌نمای جوفروش