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6
1851-1900

  • The lowness and loftiness of this blended (bodily) temperament (of ours) are now health and now sickness that causes (us) to cry out (in pain).
  • خفض و رفع این مزاج ممترج  ** گاه صحت گاه رنجوری مضج 

  • Know that even so are all the changing conditions of the world—famine and drought and peace and war—(which arise) from (Divine) probation.
  • هم‌چنین دان جمله احوال جهان  ** قحط و جدب و صلح و جنگ از افتتان 

  • By means of these two wings this world is (kept up like a bird) in the air; by means of these twain (all) souls are habitations of fear and hope,
  • این جهان با این دو پر اندر هواست  ** زین دو جانها موطن خوف و رجاست 

  • To the end that the world may be (always) trembling like a leaf in the north wind and simoom of resurrection and death,
  • تا جهان لرزان بود مانند برگ  ** در شمال و در سموم بعث و مرگ 

  • (And) that (ultimately) the vat of the unicolority of our Jesus may destroy the value of the vat containing a hundred dyes; 1855
  • تا خم یک‌رنگی عیسی ما  ** بشکند نرخ خم صدرنگ را 

  • For that world (of Unity) is like a salt-mine: whatever has gone thither has become exempt from coloration (dyeing with various colours).
  • کان جهان هم‌چون نمکسار آمدست  ** هر چه آنجا رفت بی‌تلوین شدست 

  • Look at earth: it makes many-coloured (diverse) humankind to be (all) of one colour in their graves.
  • خاک را بین خلق رنگارنگ را  ** می‌کند یک رنگ اندر گورها 

  • This is the salt-mine for visible (material) bodies, (but) in sooth the salt-mine for ideal (supersensible) things is different.
  • این نمکسار جسوم ظاهرست  ** خود نمکسار معانی دیگرست 

  • The salt-mine for ideal things is ideal (spiritual and real): it remains new from eternity unto everlasting.
  • آن نمکسار معانی معنویست  ** از ازل آن تا ابد اندر نویست 

  • This (earthly) newness has oldness as its opposite, but that newness (belonging to the world of Reality) is without opposite or like or number. 1860
  • این نوی را کهنگی ضدش بود  ** آن نوی بی ضد و بی ند و عدد 

  • ’Tis (even) as by the polishing action of the Light of Mustafá (Mohammed) a hundred thousand sorts of darkness became radiant.
  • آنچنان که از صقل نور مصطفی  ** صد هزاران نوع ظلمت شد ضیا 

  • Jew and polytheist and Christian and Magian—all were made of one colour by that Alp Ulugh (great hero).
  • از جهود و مشرک و ترسا و مغ  ** جملگی یک‌رنگ شد زان الپ الغ 

  • A hundred thousand shadows short and long became one in the light of that Sun of mystery.
  • صد هزاران سایه کوتاه و دراز  ** شد یکی در نور آن خورشید راز 

  • Neither a long (shadow) remained nor a short nor a wide: shadows of every kind were given in pawn to (absorbed in) the Sun.
  • نه درازی ماند نه کوته نه پهن  ** گونه گونه سایه در خورشید رهن 

  • But the unicolority that is (everywhere) at the Resurrection is (then) revealed and (made) manifest to the evil and the good (alike); 1865
  • لیک یک‌رنگی که اندر محشرست  ** بر بد و بر نیک کشف و ظاهرست 

  • For in that world ideas are endued with form, and our (visible) shapes become congruous with our (moral and spiritual) qualities.
  • که معانی آن جهان صورت شود  ** نقشهامان در خور خصلت شود 

  • The (secret) thoughts will then become (materialised in) the form of the books (recording good and evil actions): this lining will become the working surface of the garments.
  • گردد آنگه فکر نقش نامه‌ها  ** این بطانه روی کار جامه‌ها 

  • During this (present) time (men's) inward beliefs are (as variegated) as a piebald cow, and in the (different) religious sects the spindle of speech is spinning (threads of) a hundred colours.
  • این زمان سرها مثال گاو پیس  ** دوک نطق اندر ملل صد رنگ ریس 

  • ’Tis the turn (reign) of many-colouredness and many-mindedness: how should the one-coloured world become unveiled?
  • نوبت صدرنگیست و صددلی  ** عالم یک رنگ کی گردد جلی 

  • ’Tis the turn (reign) of the Ethiopian; the Greek is hidden (from view): this is night, and the sun is in pawn. 1870
  • نوبت زنگست رومی شد نهان  ** این شبست و آفتاب اندر رهان 

  • ’Tis the turn (reign) of the wolf, and Joseph is at the bottom of the well; ’tis the turn (reign) of the Egyptians, and Pharaoh is king.
  • نوبت گرگست و یوسف زیر چاه  ** نوبت قبطست و فرعونست شاه 

  • (Such is the Divine purpose), in order that for a few days these curs may have their allotted portion of the unstinted and deluding (worldly) provision.
  • تا ز رزق بی‌دریغ خیره‌خند  ** این سگان را حصه باشد روز چند 

  • (But) within the jungle (of this world) are lions (righteous and holy men), waiting for the command “Come!” to be spread abroad.
  • در درون بیشه شیران منتظر  ** تا شود امر تعالوا منتشر 

  • Then those lions will come forth from the (worldly) pasture, and God will show (unto them) their income and expenditure without any veil (disguise).
  • پس برون آیند آن شیران ز مرج  ** بی‌حجابی حق نماید دخل و خرج 

  • The (spiritual) essence of Man will encompass land and sea, (while) the piebald cattle will be killed as victims on the Day of Slaughter. 1875
  • جوهر انسان بگیرد بر و بحر  ** پیسه گاوان بسملان آن روز نحر 

  • The terrible Day of Slaughter at the Resurrection is a festival for the true believers and (the hour of) destruction for the cattle.
  • روز نحر رستخیز سهمناک  ** مومنان را عید و گاوان را هلاک 

  • On that Day of Slaughter all the water-birds (will be) sailing along like ships on the surface of the Sea.
  • جمله‌ی مرغان آب آن روز نحر  ** هم‌چو کشتیها روان بر روی بحر 

  • (This Day is ordained) to the end that they who perish may perish by a clear proof, and that they who are saved and have sure knowledge thereof may be saved (by a clear proof),
  • تا که یهلک من هلک عن بینه  ** تا که ینجو من نجا واستیقنه 

  • And that the falcons may go to the Sultan and that the crows may go to the graveyard;
  • تا که بازان جانب سلطان روند  ** تا که زاغان سوی گورستان روند 

  • For in this world the dessert of the crows was bones and pieces of dung like bread. 1880
  • که استخوان و اجزاء سرگین هم‌چو نان  ** نقل زاغان آمدست اندر جهان 

  • How remote is the sugar of wisdom from the crow! How remote is the dung-beetle from the orchard!
  • قند حکمت از کجا زاغ از کجا  ** کرم سرگین از کجا باغ از کجا 

  • It is not suitable for an effeminate man to go to fight against the carnal soul: aloes-wood and musk are not suitable for the arse of an ass.
  • نیست لایق غزو نفس و مرد غر  ** نیست لایق عود و مشک و کون خر 

  • Since women are not at all adapted for fighting, how should they be adapted for that (fight) which is the greater holy war?
  • چون غزا ندهد زنان را هیچ دست  ** کی دهد آنک جهاد اکبرست 

  • A Rustam may (sometimes) have been concealed in a woman's body, as (was the case with) a Mary; (but) only seldom.
  • جز بنادر در تن زن رستمی  ** گشته باشد خفیه هم‌چون مریمی 

  • Similarly, women are (sometimes) concealed in men's bodies, and they (such men) are (virtually) female because of (their) faintness of heart. 1885
  • آنچنان که در تن مردان زنان  ** خفیه‌اند و ماده از ضعف جنان 

  • In that world, if any one has not found in his manhood the capacity (for spiritual combat), his feminality takes (visible) shape.
  • آن جهان صورت شود آن مادگی  ** هر که در مردی ندید آمادگی 

  • The Day (of Judgement) is justice, and justice consists in giving (to every one) what is proper: the shoe belongs to the foot, and the cap belongs to the head.
  • روز عدل و عدل داد در خورست  ** کفش آن پا کلاه آن سرست 

  • (This is) in order that every seeker may attain to the object of his search, and that everything destined to set may go to its point of setting.
  • تا به مطلب در رسد هر طالبی  ** تا به غرب خود رود هر غاربی 

  • No object of search is withheld from the seeker: the sun is paired with heat and the cloud with water.
  • نیست هر مطلوب از طالب دریغ  ** جفت تابش شمس و جفت آب میغ 

  • The present world is the Creator's penitentiary: since you have chosen (to incur) punishment, suffer punishment! 1890
  • هست دنیا قهرخانه‌ی کردگار  ** قهر بین چون قهر کردی اختیار 

  • Contemplate the bones and hair of the punished ones (whom) the sword of (Divine) punishment overthrew on sea and land.
  • استخوان و موی مقهوران نگر  ** تیغ قهر افکنده اندر بحر و بر 

  • Consider the bird's feathers and feet (lying) around the trap and silently expounding (the nature of) God's punishment.
  • پر و پای مرغ بین بر گرد دام  ** شرح قهر حق کننده بی‌کلام 

  • He (the worldling) dies and leaves a (sepulchral) vault to occupy his place; and (in the case of) one who has lain for ages (in the earth), even the vault has disappeared.
  • مرد او بر جای خرپشته نشاند  ** وآنک کهنه گشت هم پشته نماند 

  • The justice of God hath mated every one (with one of his own kind)—elephant with elephant and gnat with gnat.
  • هر کسی را جفت کرده عدل حق  ** پیل را با پیل و بق را جنس بق 

  • The familiar associates of Ahmad (Mohammed) were the Four Friends, (while) the familiars of Bú Jahl were ‘Utba and Dhu ’l-Khimár. 1895
  • مونس احمد به مجلس چار یار  ** مونس بوجهل عتبه و ذوالخمار 

  • The Ka‘ba of Gabriel and the (celestial) spirits is a Lotus-tree; the qibla of the belly-slave is a table-cloth (covered with dishes of food).
  • کعبه‌ی جبریل و جانها سدره‌ای  ** قبله‌ی عبدالبطون شد سفره‌ای 

  • The qibla of the gnostic is the light of union (with God); the qibla of the philosopher's intellect is phantasy.
  • قبله‌ی عارف بود نور وصال  ** قبله‌ی عقل مفلسف شد خیال 

  • The qibla of the ascetic is the Gracious God; the qibla of the flatterer is a purse of gold.
  • قبله‌ی زاهد بود یزدان بر  ** قبله‌ی مطمع بود همیان زر 

  • The qibla of the spiritual is patience and long-suffering; the qibla of form worshippers is the image of stone.
  • قبله‌ی معنی‌وران صبر و درنگ  ** قبله‌ی صورت‌پرستان نقش سنگ 

  • The qibla of those who dwell on the inward is the Bounteous One; the qibla of those who worship the outward is a woman's face. 1900
  • قبله‌ی باطن‌نشینان ذوالمنن  ** قبله‌ی ظاهرپرستان روی زن