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5
933-982

  • Seven fat kine, exceedingly well-nourished: the seven lean kine devoured them.
  • هفت گاو فربه بس پروری  ** خوردشان آن هفت گاو لاغری 

  • The lean ones were lions within; else they would not have been devouring the (fat) kine.
  • در درون شیران بدند آن لاغران  ** ورنه گاوان را نبودندی خوران 

  • The man of (holy) works, then, is human in appearance, but in him is concealed a man-eating lion. 935
  • پس بشر آمد به صورت مرد کار  ** لیک در وی شیر پنهان مردخوار 

  • He (the lion) heartily devours the (carnal) man and makes him single: his dregs become pure if he (the lion) inflict pain upon him.
  • مرد را خوش وا خورد فردش کند  ** صاف گردد دردش ار دردش کند 

  • By that one pain he is delivered from all dregs: he sets his foot upon Suhá.
  • زان یکی درد او ز جمله دردها  ** وا رهد پا بر نهد او بر سها 

  • How long wilt thou speak (caw) like the ill-omened crow? (Let me return to the parable and ask), “O Khalíl, wherefore didst thou kill the cock?”
  • چند گویی هم‌چو زاغ پر نحوس  ** ای خلیل از بهر چه کشتی خروس 

  • He replied, “(Because of) the (Divine) command.” “Tell (me) the wisdom of the (Divine) command, that I may glorify that (wisdom) punctiliously.”
  • گفت فرمان حکمت فرمان بگو  ** تا مسبح گردم آن را مو به مو 

  • Explaining that the killing of the cock by Abraham, on whom be peace, signifies the subdual and subjugation of certain blameworthy and pernicious qualities in the heart of the disciple.
  • بیان آنک کشتن خلیل علیه‌السلام خروس را اشارت به قمع و قهر کدام صفت بود از صفات مذمومات مهلکان در باطن مرید 

  • He (the cock) is lustful and much addicted to lust, intoxicated by that poisonous insipid wine. 940
  • شهوتی است او و بس شهوت‌پرست  ** زان شراب زهرناک ژاژ مست 

  • Had not it (lust) been (necessary) for the sake of procreation, O executor, Adam for shame of it would have made himself a eunuch.
  • گرنه بهر نسل بود ای وصی  ** آدم از ننگش بکردی خود خصی 

  • The accursed Iblís said to (God) the Dispenser of justice, “I want a powerful snare for this prey.”
  • گفت ابلیس لعین دادار را  ** دام زفتی خواهم این اشکار را 

  • He (God) showed to him gold and silver and herds of horses, saying, “By means of this thou canst seduce mankind.”
  • زر و سیم و گله‌ی اسپش نمود  ** که بدین تانی خلایق را ربود 

  • He (Iblís) cried “Bravo!” but let his lip drop sourly: he became wrinkled and sour like a lemon.
  • گفت شاباش و ترش آویخت لنج  ** شد ترنجیده ترش هم‌چون ترنج 

  • Then God offered to that fallen one gold and jewels from His goodly mines, 945
  • پس زر و گوهر ز معدنهای خوش  ** کرد آن پس‌مانده را حق پیش‌کش 

  • Saying, “Take this other snare, O accursed one.” He replied, “Give more than this, O most excellent Helper.”
  • گیر این دام دگر را ای لعین  ** گفت زین افزون ده ای نعم‌المعین 

  • (Then) He gave him oily and sweet (viands) and costly sherbets and many silken robes.
  • چرب و شیرین و شرابات ثمین  ** دادش و بس جامه‌ی ابریشمین 

  • He (Iblís) said, “O Lord, I want more assistance than this, to bind them with a cord of palm-fibre.
  • گفت یا رب بیش ازین خواهم مدد  ** تا ببندمشان به حبل من مسد 

  • In order that Thy intoxicated (devotees), who are fierce and courageous, may manfully burst those bonds,
  • تا که مستانت که نر و پر دلند  ** مردوار آن بندها را بسکلند 

  • And that by means of this snare and (these) cords of sensuality Thy (holy) man may be separated from the unmanly, 950
  • تا بدین دام و رسنهای هوا  ** مرد تو گردد ز نامردان جدا 

  • I want another snare, O Sovereign of the throne—a mighty cunning snare that will lay men low.”
  • دام دیگر خواهم ای سلطان تخت  ** دام مردانداز و حیلت‌ساز سخت 

  • He (God) brought and placed before him wine and harp: thereat he smiled faintly and was moderately pleased.
  • خمر و چنگ آورد پیش او نهاد  ** نیم‌خنده زد بدان شد نیم‌شاد 

  • He (Iblís) sent a message to the eternal Foreordainment of perdition, saying, “Raise dust from the bottom of the sea of temptation.
  • سوی اضلال ازل پیغام کرد  ** که بر آر از قعر بحر فتنه گرد 

  • Is not Moses one of Thy servants? He tied veils of dust on the sea.
  • نی یکی از بندگانت موسی است  ** پرده‌ها در بحر او از گرد بست 

  • The water retreated on every side: from the bottom of the sea a (cloud of) dust shot up.” 955
  • آب از هر سو عنان را واکشید  ** از تگ دریا غباری برجهید 

  • When He (God) showed unto him (Iblís) the beauty of women that was prevailing over the reason and self-restraint of men,
  • چونک خوبی زنان فا او نمود  ** که ز عقل و صبر مردان می‌فزود 

  • Then he snapped his fingers (in glee) and began to dance, crying, “Give me (these) as quickly as possible: I have attained to my desire.”
  • پس زد انگشتک به رقص اندر فتاد  ** که بده زوتر رسیدم در مراد 

  • When he saw those languorous eyes which make the reason and understanding unquiet,
  • چون بدید آن چشمهای پرخمار  ** که کند عقل و خرد را بی‌قرار 

  • And the loveliness of that fascinating cheek on which this heart (of man) burns like rue-seed (on the fire),
  • وآن صفای عارض آن دلبران  ** که بسوزد چون سپند این دل بر آن 

  • Face and mole and eyebrow and lip like cornelian, ’twas as though God shone forth through a subtile veil. 960
  • رو و خال و ابرو و لب چون عقیق  ** گوییا حق تافت از پرده‌ی رقیق 

  • He (Iblís) deemed that coquetry and light springing gait to be like the revelation of Divine glory through a thin veil.
  • دید او آن غنج و برجست سبک  ** چون تجلی حق از پرده‌ی تنک 

  • Commentary on “We created Man in the best (physical and mental) proportion, then We reduced him to the lowest of the low”; and on “And to whomsoever We grant long life, We cause him to relapse in constitution.”
  • تفسیر خلقنا الانسان فی احسن تقویم ثم رددناه اسفل سافلین و تفسیر و من نعمره ننکسه فی الخلق 

  • The beauty personified in Adam, to which the angels bow down, is afterwards deposed (from its former perfection), like Adam (when he fell from Paradise).
  • آدم حسن و ملک ساجد شده  ** هم‌چو آدم باز معزول آمده 

  • It cries, “Alas, after existence non-existence!” He (God) says, “Thy crime is this, that thou hast lived too long.”
  • گفت آوه بعد هستی نیستی  ** گفت جرمت این که افزون زیستی 

  • Gabriel, dragging it by the hair, leads it away, saying, "Begone from this Paradise and from the company of the fair ones."
  • جبرئیلش می‌کشاند مو کشان  ** که برو زین خلد و از جوق خوشان 

  • It says, “What is (the meaning of) this abasement after exaltation?” He (Gabriel) replies, “That (exaltation) is a gift (of God), and this (abasement) is (His) judgement on thee.” 965
  • گفت بعد از عز این اذلال چیست  ** گفت آن دادست و اینت داوریست 

  • (It cries), “O Gabriel, thou didst (formerly) bow down (to me) with (all) thy soul: why art thou now driving me from Paradise?
  • جبرئیلا سجده می‌کردی به جان  ** چون کنون می‌رانیم تو از جنان 

  • My robes are flying from me in (this hour of) tribulation, like leaves from the date-palm in the season of autumn.”
  • حله می‌پرد ز من در امتحان  ** هم‌چو برگ از نخ در فصل خزان 

  • The countenance whose splendour was moon-like becomes with old age like the back of the Libyan lizard;
  • آن رخی که تاب او بد ماه‌وار  ** شد به پیری هم‌چو پشت سوسمار 

  • And the fair head and crown (of the head) that once were radiant become ugly and bald at the time of eld;
  • وان سر و فرق گش شعشع شده  ** وقت پیری ناخوش و اصلع شده 

  • And the tall proud figure, piercing the ranks like a spear-point, in old age is bent double like a bow. 970
  • وان قد صف در نازان چون سنان  ** گشته در پیری دو تا هم‌چون کمان 

  • The colour of red anemone becomes the colour of saffron; his lion-like strength becomes as the courage of women.
  • رنگ لاله گشته رنگ زعفران  ** زور شیرش گشته چون زهره‌ی زنان 

  • He that used to grip a man in his arms by skill (in wrestling), (now) they take hold of his arms (to support him) at the time of departure.
  • آنک مردی در بغل کردی به فن  ** می‌بگیرندش بغل وقت شدن 

  • Truly these are marks of pain and decay: every one of them is a messenger of death.
  • این خود آثار غم و پژمردگیست  ** هر یکی زینها رسول مردگیست 

  • Commentary on “The lowest of the low, except those who have believed and wrought good works; for they shall have a reward that is not cut off.”
  • تفسیر اسفل سافلین الا الذین آمنوا و عملوا الصالحات فلهم اجر غیر مومنون 

  • But if his physician be the Light of God, there is no loss or crushing blow (that he will suffer) from old age and fever.
  • لیک گر باشد طبیبش نور حق  ** نیست از پیری و تب نقصان و دق 

  • His weakness is like the weakness of the intoxicated, for in his weakness he is the envy of a Rustam. 975
  • سستی او هست چون سستی مست  ** که اندر آن سستیش رشک رستمست 

  • If he die, his bones are drowned in (spiritual) savour; every mote of him is (floating) in the beams of the light of love-desire.
  • گر بمیرد استخوانش غرق ذوق  ** ذره ذره‌ش در شعاع نور شوق 

  • And he who hath not that (Light) is an orchard without fruit, which the autumn brings to ruin.
  • وآنک آنش نیست باغ بی‌ثمر  ** که خزانش می‌کند زیر و زبر 

  • The roses remain not; (only) the black thorns remain: it becomes pale and pithless like a heap of straw.
  • گل نماند خارها ماند سیاه  ** زرد و بی‌مغز آمده چون تل کاه 

  • O God, I wonder what fault did that orchard commit, that these (beautiful) robes should be stripped from it.
  • تا چه زلت کرد آن باغ ای خدا  ** که ازو این حله‌ها گردد جدا 

  • “It paid regard to itself, and self-regard is a deadly poison. Beware, O thou who art put to the trial!” 980
  • خویشتن را دید و دید خویشتن  ** زهر قتالست هین ای ممتحن 

  • The minion for love of whom the world wept—the world (now) is repulsing him from itself: what is (his) crime?
  • شاهدی کز عشق او عالم گریست  ** عالمش می‌راند از خود جرم چیست 

  • “The crime is that he put on a borrowed adornment and pretended that these robes were his own property.
  • جرم آنک زیور عاریه بست  ** کرد دعوی کین حلل ملک منست