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
Since thy scales were wrong and false, how shouldst thou require the scales of thy retribution to be right?
چون ترازوی تو کژ بود و دغا ** راست چون جویی ترازوی جزا
Since thou wert a left foot (wert going to the left) in fraud and dishonesty, how should the scroll come into thy right hand?
چونک پای چپ بدی در غدر و کاست ** نامه چون آید ترا در دست راست
Since retribution is (like) the shadow, accordingly thy shadow, O man of bent figure, falls crookedly before thee.’”
چون جزا سایه‌ست ای قد تو خم ** سایه‌ی تو کژ فتد در پیش هم
(To him) from this quarter (Heaven) come (such) harsh words of rebuke that even the back of a mountain would be bowed by them.
زین قبل آید خطابات درشت ** که شود که را از آن هم کوز پشت
The servant (of God) answers: “I am a hundred, hundred, hundred times as much as that which Thou hast declared.1835
بنده گوید آنچ فرمودی بیان ** صد چنانم صد چنانم صد چنان
Verily, in Thy forbearance Thou hast thrown a veil over worse things (than those mentioned); otherwise (Thou mightst have declared them, for) Thou knowest with Thy knowledge (all my) shameful deeds;
خود تو پوشیدی بترها را به حلم ** ورنه می‌دانی فضیحتها به علم
But, outside of my own exertion and action, beyond good and evil and religion and infidelity,
لیک بیرون از جهاد و فعل خویش ** از ورای خیر و شر و کفر و کیش
And beyond my feeble supplication and the fancy and imagination of myself or a hundred like me,
وز نیاز عاجزانه‌ی خویشتن ** وز خیال و وهم من یا صد چو من
Beyond living righteously or behaving disobediently—I had a (great) hope in Thy pure lovingkindness.
بودم اومیدی به محض لطف تو ** از ورای راست باشی یا عتو
I had hope in the pure bounty (flowing) from Thy spontaneous loving kindness, O Gracious Disinterested One.1840
I turn my face back to that pure grace: I am not looking towards my own actions.
رو سپس کردم بدان محض کرم ** سوی فعل خویشتن می‌ننگرم
I turn my face towards that hope, for Thou hast given me existence older than of old.
سوی آن اومید کردم روی خویش ** که وجودم داده‌ای از پیش بیش
Thou gavest (me) existence, free of cost, as a robe of honour: I have always relied upon that (generosity).”
خلعت هستی بدادی رایگان ** من همیشه معتمد بودم بر آن
When he recounts his sins and trespasses, the Pure Bounty begins to show munificence,
چون شمارد جرم خود را و خطا ** محض بخشایش در آید در عطا
Saying, “O angels, bring him back to Us, for his inward eye has (ever) been (turned) towards hope.1845
کای ملایک باز آریدش به ما ** که بدستش چشم دل سوی رجا
Like one who recks of naught, We will set him free and cancel all his trespasses.
لاابالی وار آزادش کنیم ** وآن خطاها را همه خط بر زنیم
(To say) ‘I reck not’ is permitted to that One (alone) who loses nothing by perfidy and (gains nothing) by probity.
لا ابالی مر کسی را شد مباح ** کش زیان نبود ز غدر و از صلاح
We will kindle up a goodly fire of grace, in order that no sin and fault, great or small, may endure—
آتشی خوش بر فروزیم از کرم ** تا نماند جرم و زلت بیش و کم
Such a fire that the least spark of the flame thereof is consuming (all) sin and necessity and free-will.
آتشی کز شعله‌اش کمتر شرار ** می‌بسوزد جرم و جبر و اختیار
We will set fire to the tenement of Man and make the thorns (in it) a spiritual garden of roses.1850
شعله در بنگاه انسانی زنیم ** خار را گلزار روحانی کنیم
We have sent from the Ninth Sphere (the highest Heaven) the elixir (namely), He will rectify for you your actions.”
ما فرستادیم از چرخ نهم ** کیمیا یصلح لکم اعمالکم
What in sooth is Adam's (Man's) sovereignty and power of choice beside the Light of the Everlasting Abode?
خود چه باشد پیش نور مستقر ** کر و فر اختیار بوالبشر
His speaking organ is a piece of flesh; the seat of his vision is a piece of fat;
گوشت‌پاره آلت گویای او ** پیه‌پاره منظر بینای او
The seat of his hearing consists of two pieces of bone; the seat of his (intellectual) perception is two drops of blood, that is to say, the heart.
مسمع او آن دو پاره استخوان ** مدرکش دو قطره خون یعنی جنان
Thou art a little worm and art stuffed with filth; (yet) thou hast made a (great) display of pomp in the world.1855
کرمکی و از قذر آکنده‌ای ** طمطراقی در جهان افکنده‌ای
Thou wert (originally composed) of seed: relinquish egoism! O Ayáz, keep in mind that sheepskin jacket!
از منی بودی منی را واگذار ** ای ایاز آن پوستین را یاد دار
The Story of Ayáz and his having a chamber for his rustic shoon and sheepskin jacket; and how his fellow-servants thought he had a buried treasure in that room, because the door was so strong and the lock so heavy.
قصه‌ی ایاز و حجره داشتن او جهت چارق و پوستین و گمان آمدن خواجه تاشانس را کی او را در آن حجره دفینه است به سبب محکمی در و گرانی قفل
Impelled by sagacity, Ayáz hung up his sheepskin jacket and rustic shoon.
آن ایاز از زیرکی انگیخته ** پوستین و چارقش آویخته
Every day he would go into the private chamber, (saying to himself), “These are thy shoon: do not regard thy (present) eminence.”
می‌رود هر روز در حجره‌ی خلا ** چارقت اینست منگر درعلا
They (his rivals) said to the King (Mahmúd), “He has a chamber, and in it there is gold and silver and a jar (of treasure).
شاه را گفتند او را حجره‌ایست ** اندر آنجا زر و سیم و خمره‌ایست
He admits no one into it: he always keeps the door locked.”1860
راه می‌ندهد کسی را اندرو ** بسته می‌دارد همیشه آن در او
The King said, “Oh, I wonder what in sooth that servant (of mine) has that is hidden and concealed from me.”
شاه فرمود ای عجب آن بنده را ** چیست خود پنهان و پوشیده ز ما
Then he gave orders to a certain Amír, saying, “Go at midnight and open (the door) and enter the room.
پس اشارت کرد میری را که رو ** نیم‌شب بگشای و اندر حجره شو