His exterior (person) stood before the Sultan, (but) his soaring spirit was in the meadows of the Unseen.3435
ایستاده پیش سلطان ظاهرش ** در ریاض غیب جان طایرش
Like the angels, he was momently being intoxicated with fresh draughts (of spiritual wine) in the realm of Alast;
چون ملایک او به اقلیم الست ** هر دمی می‌شد به شرب تازه مست
Inwardly (merry as) a wedding-feast, but outwardly like a man filled with sorrow; a delectable world (concealed) in a tomb-like body.
اندرون سور و برون چون پر غمی ** در تن هم‌چون لحد خوش عالمی
He was in this (state of) bewilderment and waiting to see what would appear from the (world of) things occult and mysterious,
او درین حیرت بد و در انتظار ** تا چه پیدا آید از غیب و سرار
(When) at that time the officers brought the horse along into the presence of the Khwárizmsháh.
اسپ را اندر کشیدند آن زمان ** پیش خوارمشاه سرهنگان کشان
Verily beneath this azure sky there was no (other) colt like that in (tallness and comeliness of) figure and in fleetness.3440
الحق اندر زیر این چرخ کبود ** آن‌چنان کره به قد و تگ نبود
Its colour (splendid appearance) dazzled every eye: (all would exclaim), “Hail to the (steed) born of the lightning and the moon!”
می‌ربودی رنگ او هر دیده را ** مرحب آن از برق و مه زاییده را
It moved as swiftly as the moon and Mercury: you might say that its fodder was the sarsar wind, not barley.
هم‌چو مه هم‌چون عطارد تیزرو ** گوییی صرصر علف بودش نه جو
The moon traverses the expanse of heaven in one night during a single journey and course.
ماه عرصه‌ی آسمان را در شبی ** می‌برد اندر مسیر و مذهبی
Since the moon traversed the signs of the zodiac in one night, wherefore wilt thou disbelieve the Ascension (of the Prophet)?
چون به یک شب مه برید ابراج را ** از چه منکر می‌شوی معراج را
That wondrous orphan Pearl is as a hundred moons, for at a nod from him the moon became (split in) two halves.3445
صد چو ماهست آن عجب در یتیم ** که به یک ایماء او شد مه دو نیم
(Even) the marvel which he displayed in splitting the moon was only according to the measure of the weakness of the perception possessed by the (common) people.
آن عجب کو در شکاف مه نمود ** هم به قدر ضعف حس خلق بود
The work and business of the prophets and (Divine) messengers is beyond the skies and the stars.
کار و بار انبیا و مرسلون ** هست از افلاک و اخترها برون
Do thou also go beyond (transcend) the skies and the revolving (orb), and then contemplate that work and business.
تو برون رو هم ز افلاک و دوار ** وانگهان نظاره کن آن کار و بار
(Whilst) thou art inside the egg, like chicks, thou canst not hear the glorification of God by the birds of the (supermundane) air.
در میان بیضه‌ای چون فرخ‌ها ** نشنوی تسبیح مرغان هوا
The miracles (of the Prophet) will not be set forth here: tell of the horse and the Khwárizmsháh and what happened.3450
معجزات این‌جا نخواهد شرح گشت ** ز اسپ و خوارمشاه گو و سرگذشت
Whatsoever the sun of God's grace shines upon, whether it be dog or horse, gains (is endowed with) the glory of the Cave;
آفتاب لطف حق بر هر چه تافت ** از سگ و از اسپ فر کهف یافت
Yet deem not the radiance of His grace to be uniform: it has given a sign (distinctive character) to the pebble and the ruby.
تاب لطفش را تو یکسان هم مدان ** سنگ را و لعل را داد او نشان
From that (radiance) the ruby has a borrowed treasure, (while) the pebble has only heat and brightness.
لعل را زان هست گنج مقتبس ** سنگ را گرمی و تابانی و بس
(The radiance of) the sun falling on a wall is not the same as (when it is reflected) from water and quivering movement.
آنک بر دیوار افتد آفتاب ** آن‌چنان نبود کز آب و اضطراب
After the peerless king had been astounded by (gazing at) it (the horse) for a moment, he turned his face to the ‘Imádu ’l-Mulk,3455
چون دمی حیران شد از وی شاه فرد ** روی خود سوی عماد الملک کرد
Saying, “O vizier, is not this an exceedingly beautiful horse? Surely it belongs to Paradise, not to the earth.”
کای اچی بس خوب اسپی نیست این ** از بهشتست این مگر نه از زمین
Thereupon the ‘Imádu ’l-Mulk said to him, “O emperor, a demon is made angelic by thy (fond) inclination.
پس عماد الملک گفتش ای خدیو ** چون فرشته گردد از میل تو دیو
That on which thou lookest (fondly) becomes (appears good (to thee). This steed is very handsome and graceful, and yet
در نظر آنچ آوری گردید نیک ** بس گش و رعناست این مرکب ولیک
The head is a blemish in its (elegant) form: you might say that its head is like the head of an ox.”
هست ناقص آن سر اندر پیکرش ** چون سر گاوست گویی آن سرش
These words worked on the heart of the Khwárizmsháh and caused the horse to be cheap in the king's sight.3460
در دل خوارمشه این دم کار کرد ** اسپ را در منظر شه خوار کرد
When prejudice becomes a go-between and describer (of beauty), you may get (buy) a Joseph for three ells of linen.
چون غرض دلاله گشت و واصفی ** از سه گز کرباس یابی یوسفی
When the hour arrives for the spirit's parting (from the body), the Devil becomes a broker (depreciator) of the pearl of Faith,
چونک هنگام فراق جان شود ** دیو دلال در ایمان شود
And then in that (moment of) sore distress the fool hastily sells his faith for a jug of water;
پس فروشد ابله ایمان را شتاب ** اندر آن تنگی به یک ابریق آب
But ’tis a (mere) phantom and not (really) a jug: the aim of the broker (the Devil) is naught but trickery.
وان خیالی باشد و ابریق نی ** قصد آن دلال جز تخریق نی
At this (present) time, when you are healthy and fat, you are giving up the Truth for a phantom.3465
این زمان که تو صحیح و فربهی ** صدق را بهر خیالی می‌دهی
You are constantly selling the pearls of the (spiritual) mine and taking walnuts (in exchange), like a child;
می‌فروشی هر زمانی در کان ** هم‌چو طفلی می‌ستانی گردگان
Therefore it is no wonder if you act in this (same) way in the (mortal) sickness of your day of doom (death).
پس در آن رنجوری روز اجل ** نیست نادر گر بود اینت عمل
You have concocted an idea (a vain notion) in your fancy: when you are rattled (tested) like a walnut, you are (proved to be) rotten.
در خیالت صورتی جوشیده‌ای ** هم‌چو جوزی وقت دق پوسیده‌ای
In the beginning that phantom resembles the full-moon, but in the end it will become like the new-moon.
هست از آغاز چون بدر آن خیال ** لیک آخر می‌شود هم‌چون هلال
If you regard its first (state) as being (really) like its last (state), you will be quit of its feeble deception.3470
گر تو اول بنگری چون آخرش ** فارغ آیی از فریب فاترش
This world is a rotten walnut: O man of trust, do not make trial of it, (but) behold it from afar.
جوز پوسیده‌ست دنیا ای امین ** امتحانش کم کن از دورش ببین
The king viewed the horse with regard to the present, while the ‘Imádu ’l- Mulk (viewed it) with regard to the future.
شاه دید آن اسپ را با چشم حال ** وآن عمادالملک با چشم مل
The king's eye, because of (its) distortion, saw (only) two ells, (but) the eye of him who regarded the end saw fifty ells.
چشم شه دو گز همی دید از لغز ** چشم آن پایان‌نگر پنجاه گز
What a (wondrous) collyrium is that which God applies (to the spiritual eye), so that the spirit discerns the truth behind a hundred curtains!
آن چه سرمه‌ست آنک یزدان می‌کشد ** کز پس صد پرده بیند جان رشد
Since the Chief's (the Prophet's) eye was ever fixed on the end, by reason of (seeing with) that eye he called the world a carcase.3475
چشم مهتر چون به آخر بود جفت ** پس بدان دیده جهان را جیفه گفت
On hearing only this single (word of) blame from him (the ‘Imádu ’l-Mulk), the love (that was) in the king's heart for the horse became chilled.
زین یکی ذمش که بشنود او وحسپ ** پس فسرد اندر دل شه مهر اسپ
He abandoned his own eye and preferred his (the ‘Imádu ’l-Mulk's) eye: he abandoned his own intelligence and hearkened to his (the other's) words.
چشم خود بگذاشت و چشم او گزید ** هوش خود بگذاشت و قول او شنید
This (speech of the ‘Imádu ’l-Mulk) was (only) the pretext, and (in reality) at (his) entreaty the unique Judge caused it (the horse) to be cold (despicable) in the king's heart.
این بهانه بود و آن دیان فرد ** از نیاز آن در دل شه سرد کرد
He (God) shut the door on its beauty (made its beauty invisible) to the eye (of the king): those words (of the ‘Imádu ’l-Mulk) intervened (between the king's eye and the horse) like the sound of the door.
در ببست از حسن او پیش بصر ** آن سخن بد در میان چون بانگ در
He (God) made that cryptic saying a veil over the king's eye, a veil through which the moon appears to be black.3480
پرده کرد آن نکته را بر چشم شه ** که از آن پرده نماید مه سیه
Pure (transcendent) is the Builder who in the unseen world constructs castles of speech and beguiling talk.
پاک بنایی که بر سازد حصون ** در جهان غیب از گفت و فسون
Know that speech is the sound of the door (coming) from the palace of mystery: consider whether it is the sound of opening or shutting.
بانگ در دان گفت را از قصر راز ** تا که بانگ وا شدست این یا فراز
The sound of the door is perceptible, but the door (itself) is beyond perception: ye see (are aware of) this sound, but the door ye see not.
بانگ در محسوس و در از حس برون ** تبصرون این بانگ و در لا تبصرون
When the harp of wisdom breaks into melody, (bethink yourself) what door of the Garden of Paradise has been opened.
چنگ حکمت چونک خوش‌آواز شد ** تا چه در از روض جنت باز شد