When the army of Pain arrives, she holds her breath: she will not even say, “I have seen (and been acquainted with) thee.”
چون سپاه رنج آمد بست دم ** خود نمی‌گوید ترا من دیده‌ام
God made a parable concerning the Devil on this wise: “He leads you into battle by his cunning tricks,3610
حق پی شیطان بدین سان زد مثل ** که ترا در رزم آرد با حیل
Saying, ‘I will give thee help, I am beside thee, I will run before thee in the perils (of war);
که ترا یاری دهم من با توم ** در خطرها پیش تو من می‌دوم
I will be thy shield amidst the arrows of khadang wood, I will be thy refuge in the hour of distress;
اسپرت باشم گه تیر خدنگ ** مخلص تو باشم اندر وقت تنگ
I will sacrifice my life for thee in raising thee to thy feet. Thou art a Rustam, a lion: come on, be manful!’”
جان فدای تو کنم در انتعاش ** رستمی شیری هلا مردانه باش
By means of these wiles that bag of deceit and cunning and craft leads him (whom he makes his dupe) to infidelity.
سوی کفرش آورد زین عشوه‌ها ** آن جوال خدعه و مکر و دها
As soon as he sets foot (therein) and falls into the moat (of fire), he (the Devil) opens his lips with a loud ha, ha.3615
چون قدم بنهاد در خندق فتاد ** او به قاهاقاه خنده لب گشاد
(The dupe cries), “Hey, come! I have hopes of thee.” He (the Devil) says, “Begone, begone, for I am quit of thee.
هی بیا من طمعها دارم ز تو ** گویدش رو رو که بیزارم ز تو
Thou didst not fear the justice of the Creator, (but) I fear (it): keep thy hands off me!”
تو نترسیدی ز عدل کردگار ** من همی‌ترسم دو دست از من بدار
(Then) God says (to the Devil), “He (thy dupe), indeed, is parted from felicity, and how shouldst thou be saved by these hypocrisies?”
گفت حق خود او جدا شد از بهی ** تو بدین تزویرها هم کی رهی
On the Day of Reckoning et faciens et pathicus infames sunt lapidationisque consortes. [On the Day of Reckoning (both) the active and passive (homosexuals) will be shamed-faced and partners in (being punished by) stoning.]
فاعل و مفعول در روز شمار ** روسیاهند و حریف سنگسار
Assuredly, by the decree and just dispensation (of God), (both) the waylaid and the waylayer are in the pit of farness (from God) and in an evil resting-place.3620
ره‌زده و ره‌زن یقین در حکم و داد ** در چه بعدند و در بس المهاد
(Both) the fool and the ghoul who deceived him must ever endure to be deprived of salvation and felicity.
گول را و غول را کو را فریفت ** از خلاص و فوز می‌باید شکیفت
Both the ass and he that caught the ass are (stuck) in the mud here: here (in this world) they are forgetful of (God) and there (in the next world) they are sunk (in woe)—
هم خر و خرگیر اینجا در گلند ** غافلند اینجا و آنجا آفلند
(All) except those who turn back from that (deception) and come (forth) from the autumn (of sensuality) into the springtide of (Divine) grace,
جز کسانی را که وا گردند از آن ** در بهار فضل آیند از خزان
And who repent, for God is ready to accept repentance, and cleave to His command, for a goodly Commander is He!
توبه آرند و خدا توبه‌پذیر ** امر او گیرند و او نعم الامیر
When, (moved) by sorrow, they raise a piteous cry, the highest Heaven trembles at the moaning of the sinners.3625
چون بر آرند از پشیمانی حنین ** عرش لرزد از انین المذنبین
It trembles even as a mother for her child: it takes them by the hand and draws them upward,
آن‌چنان لرزد که مادر بر ولد ** دستشان گیرد به بالا می‌کشد
Saying, “O ye whom God hath redeemed from delusion, behold the gardens of (Divine) grace and behold the forgiving Lord!
کای خداتان وا خریده از غرور ** نک ریاض فضل و نک رب غفور
Henceforth ye have everlasting provision and sustenance from God's air, not from the gutter (on the roof).”
بعد ازینتان برگ و رزق جاودان ** از هوای حق بود نه از ناودان
Inasmuch as the Sea is jealous of intermediaries, he that is thirsty as a fish takes leave of the water-skin.
چونک دریا بر وسایط رشک کرد ** تشنه چون ماهی به ترک مشک کرد
How the princes, having bidden the King farewell, set out on a journey through their father's empire, and how the King repeated his injunctions at the moment of farewell.
روان شدن شه‌زادگان در ممالک پدر بعد از وداع کردن ایشان شاه را و اعادت کردن شاه وقت وداع وصیت را الی آخره
The (King's) three sons set out, in the fashion of (men equipped for) travel, to (visit) their father's (distant) possessions,3630
عزم ره کردند آن هر سه پسر ** سوی املاک پدر رسم سفر
And to make a tour of his cities and fortresses for the purpose of regulating the administrative and economic conditions.
در طواف شهرها و قلعه‌هاش ** از پی تدبیر دیوان و معاش
They kissed the King's hand and bade him farewell; then the King, (who is) obeyed (by all), said to them:
دست‌بوس شاه کردند و وداع ** پس بدیشان گفت آن شاه مطاع
“Direct your course whithersoever your heart (inclination) may lead you, go (your way) under the protection of God, waving your hands (dancing joyously).
هر کجاتان دل کشد عازم شوید ** فی امان الله دست افشان روید
(Go anywhere) except to one fortress, the name of which is ‘the robber of reason’: it makes the coat tight for wearers of the tiara.
غیر آن یک قلعه نامش هش‌ربا ** تنگ آرد بر کله‌داران قبا
For God's sake, for God's sake, keep far away from that castle adorned with pictures, and beware of the peril!3635
الله الله زان دز ذات الصور ** دور باشید و بترسید از خطر
The front and back of its towers and its roof and floor are all (covered with) images and decorations and pictures,
رو و پشت برجهاش و سقف و پست ** جمله تمثال و نگار و صورتست
Like the chamber of Zalíkhá (which she made) full of pictures in order that Joseph should look upon her willy-nilly.
هم‌چو آن حجره‌ی زلیخا پر صور ** تا کند یوسف بناکامش نظر
Since Joseph would not look at her, she cunningly filled the room with portraits of herself,
چونک یوسف سوی او می‌ننگرید ** خانه را پر نقش خود کرد آن مکید
So that, wherever the fair-cheeked (youth) looked, he might see her face without having the power to choose.
تا به هر سو که نگرد آن خوش‌عذار ** روی او را بیند او بی‌اختیار
The peerless God hath made (all) the six directions a theatre for the display of His signs to the clairvoyant,3640
بهر دیده‌روشنان یزدان فرد ** شش جهت را مظهر آیات کرد
In order that, whatever animal or plant they look upon, they may feed on the meadows of Divine Beauty.
تا بهر حیوان و نامی که نگزند ** از ریاض حسن ربانی چرند
Hence He said unto the company (of mystics), ‘Wheresoever ye turn, His Face is there.
بهر این فرمود با آن اسپه او ** حیث ولیتم فثم وجهه
If in thirst ye drink some water from a cup, ye are beholding God within the water.’
از قدح‌گر در عطش آبی خورید ** در درون آب حق را ناظرید
He that is not a lover (of God) sees in the water his own image, O man of insight;
آنک عاشق نیست او در آب در ** صورت صورت خود بیند ای صاحب‌بصر
(But) since the lover's image has disappeared in Him (the Beloved), whom now should he behold in the water? Tell (me that)!3645
صورت عاشق چو فانی شد درو ** پس در آب اکنون کرا بیند بگو
Through the working of the Jealous One, they (the mystics) behold the beauty of God in the faces of the houris, like the moon (reflected) in water.
حسن حق بینند اندر روی حور ** هم‌چو مه در آب از صنع غیور
His jealousy is (directed) against a lover and sincere (adorer); His jealousy is not (directed) against a (human) devil and beast;
غیرتش بر عاشقی و صادقیست ** غیرتش بر دیو و بر استور نیست
(But) if the devil become a lover (of God), he has carried off the palm: he has become a Gabriel and his devilish nature is dead.
دیو اگر عاشق شود هم گوی برد ** جبرئیلی گشت و آن دیوی بمرد
(The meaning of) ‘the Devil became a true believer’ is made manifest on the occasion when by His (God's) grace a Yazíd becomes a Báyazíd.
اسلم الشیطان آنجا شد پدید ** که یزیدی شد ز فضلش بایزید
This topic is endless. Beware, O company (of travellers), keep your faces (safe) from that fortress!3650
این سخن پایان ندارد ای گروه ** هین نگه دارید زان قلعه وجوه
Oh, let not vain desire waylay you, or ye will fall into everlasting misery.
هین مبادا که هوستان ره زند ** که فتید اندر شقاوت تا ابد
’Tis a bounden duty to abstain from peril: hear disinterested advice from me.
از خطر پرهیز آمد مفترض ** بشنوید از من حدیث بی‌غرض
In seeking relief (from sorrow) ’tis better that one's wits should be sharp: ’tis better to abstain from (falling into) the ambuscade of tribulation.”
در فرج جویی خرد سر تیز به ** از کمین‌گاه بلا پرهیز به
If their father had not spoken these words and had not warned them against that fortress,
گر نمی‌گفت این سخن را آن پدر ** ور نمی‌فرمود زان قلعه حذر
Their party would never have approached the fortress, their desire would never have inclined towards it;3655
خود بدان قلعه نمی‌شد خیلشان ** خود نمی‌افتاد آن سو میلشان
For it was not well-known: it was exceedingly remote and aloof from the (other) fortresses and the highways.
کان نبد معروف بس مهجور بود ** از قلاع و از مناهج دور بود
(But) when he (the King) uttered that prohibition, their hearts were thrown by his speech into vain desire and into the quarter of phantasy,
چون بکرد آن منع دلشان زان مقال ** در هوس افتاد و در کوی خیال
And, because of this prohibition, a craving arose in their hearts to investigate the secret of that (fortress).
رغبتی زین منع در دلشان برست ** که بباید سر آن را باز جست