But (the command) to call (the people to God) comes down from the Maker: what has he (the prophet or saint) to do with (their) acceptance or non-acceptance?
لیک دعوت واردست از کردگار ** با قبول و ناقبول او را چه کار
Noah continued to call (the people to God) for nine hundred years: the unbelief of his folk was increasing from moment to moment.10
نوح نهصد سال دعوت می‌نمود ** دم به دم انکار قومش می‌فزود
Did he ever pull back the rein of speech? Did he ever creep into the cave of silence?
هیچ از گفتن عنان واپس کشید ** هیچ اندر غار خاموشی خزید
He said (to himself), “Does a caravan ever turn back from a journey on account of the noise and clamour of dogs?
گفت از بانگ و علالای سگان ** هیچ واگردد ز راهی کاروان
Or on a night of moonlight is the running of the full-moon in its course retarded by the dog's outcry?
یا شب مهتاب از غوغای سگ ** سست گردد بدر را در سیر تگ
The moon sheds light and the dog barks: every one proceeds according to his nature.
مه فشاند نور و سگ عو عو کند ** هر کسی بر خلقت خود می‌تند
(The Divine) Destiny hath allotted to every one a certain service, suitable to his essential nature, (to be performed) in (the way of) probation.15
هر کسی را خدمتی داده قضا ** در خور آن گوهرش در ابتلا
Since the dog will not leave off his pestilent howling, I (who) am the moon, how should I abandon my course?”
چونک نگذارد سگ آن نعره‌ی سقم ** من مهم سیران خود را چون هلم
Inasmuch as the vinegar increases acidity, therefore it is necessary to increase the sugar.
چونک سرکه سرکگی افزون کند ** پس شکر را واجب افزونی بود
Wrath is (like) vinegar, mercy like honey; and these twain are the basis of every oxymel.
قهر سرکه لطف هم‌چون انگبین ** کین دو باشد رکن هر اسکنجبین
If the honey fail to withstand (be overpowered by) the vinegar, the oxymel will be spoilt.
انگبین گر پای کم آرد ز خل ** آیند آن اسکنجبین اندر خلل
The people were pouring vinegar on him (Noah), and the Ocean (of Divine Bounty) was pouring more sugar for Noah.20
قوم بر وی سرکه‌ها می‌ریختند ** نوح را دریا فزون می‌ریخت قند
His sugar was replenished from the Sea of Bounty, therefore it was exceeding the vinegar of (all) the inhabitants of the world.
قند او را بد مدد از بحر جود ** پس ز سرکه‌ی اهل عالم می‌فزود
Who is a single one like a thousand? That Saint. Nay, that Servant of the High (God) is (equivalent to) a hundred generations.
واحد کالالف کی بود آن ولی ** بلک صد قرنست آن عبدالعلی
The great rivers kneel (in homage) before the jar into which there comes a channel from the sea,
خم که از دریا درو راهی شود ** پیش او جیحونها زانو زند
Especially this Sea (of Reality); for all the (other) seas, when they heard this (imperial) mandate and (mighty) tumult—
خاصه این دریا که دریاها همه ** چون شنیدند این مثال و دمدمه
Their mouths became bitter with shame and confusion because the Greatest Name had been joined with the least.25
شد دهانشان تلخ ازین شرم و خجل ** که قرین شد نام اعظم با اقل
At the conjunction of this world with yonder world this world is recoiling in shame.
در قران این جهان با آن جهان ** این جهان از شرم می‌گردد جهان
This (manner of) expression is narrow (inadequate) and deficient, for what resemblance exists between the vile and the most elect?
این عبارت تنگ و قاصر رتبتست ** ورنه خس را با اخص چه نسبتست
(If) the crow caws in the orchard, (yet) how should the nightingale cease its sweet song?
زاغ در رز نعره‌ی زاغان زند ** بلبل از آواز خوش کی کم کند
Every one, then, has his separate customer in this bazaar of He doeth what He pleases.
پس خریدارست هر یک را جدا ** اندرین بازار یفعل ما یشا
The dessert provided by the thornbrake is nutriment (fuel) for the fire; the scent of the rose is food for the intoxicated brain.30
نقل خارستان غذای آتش است ** بوی گل قوت دماغ سرخوش است
If filth is disgraceful in our opinion, (yet) it is sugar and sweetmeat to the pig and the dog.
گر پلیدی پیش ما رسوا بود ** خوک و سگ را شکر و حلوا بود
If the filthy ones commit these foulnesses, (yet) the (pure) waters are intent on purification.
گر پلیدان این پلیدیها کنند ** آبها بر پاک کردن می‌تنند
Though the snakes are scattering venom and though the sour people are making us distressed,
گرچه ماران زهرافشان می‌کنند ** ورچه تلخان‌مان پریشان می‌کنند
(Yet) in mountain and hive and tree the bees are depositing a sugar-store of honey.
نحلها بر کو و کندو و شجر ** می‌نهند از شهد انبار شکر
However much the venoms show venomousness, the antidotes quickly root them out.35
زهرها هرچند زهری می‌کنند ** زود تریاقاتشان بر می‌کنند
When you consider, this world is all at strife, mote with mote, as religion (is in conflict) with infidelity.
این جهان جنگست کل چون بنگری ** ذره با ذره چو دین با کافری
One mote is flying to the left, and another to the right in search.
آن یکی ذره همی پرد به چپ ** وآن دگر سوی یمین اندر طلب
One mote (flies) up and another down: in their inclination (movement) behold actual strife.
ذره‌ای بالا و آن دیگر نگون ** جنگ فعلیشان ببین اندر رکون
The actual strife is the result of the hidden strife: know that that discord springs from this discord.
جنگ فعلی هست از جنگ نهان ** زین تخالف آن تخالف را بدان
The strife of the mote that has been effaced in the sun is beyond description and calculation.40
ذره‌ای کان محو شد در آفتاب ** جنگ او بیرون شد از وصف و حساب
Since the (individual) soul and breath have been effaced from the mote, its strife now is only the strife of the sun,
چون ز ذره محو شد نفس و نفس ** جنگش اکنون جنگ خورشیدست بس
(Its) natural movement and rest have gone from it—by what (means)? By means of Verily unto Him we are returning.
رفت از وی جنبش طبع و سکون ** از چه از انا الیه راجعون
We have returned from ourselves to Thy sea and have sucked from the source that suckled us.
ما به بحر تو ز خود راجع شدیم ** وز رضاع اصل مسترضع شدیم
O thou who, on account of the ghoul, hast remained in the derivatives (unessentials) of the Way, do not boast of (possessing) the fundamental principles (thereof), O unprincipled man.
در فروغ راه ای مانده ز غول ** لاف کم زن از اصول ای بی‌اصول
Our war and our peace is in the light of the Essence: ’tis not from us, ’tis between the two fingers (of God).45
جنگ ما و صلح ما در نور عین ** نیست از ما هست بین اصبعین
War of nature, war of action, war of speech—there is a terrible conflict amongst the parts (of the universe).
جنگ طبعی جنگ فعلی جنگ قول ** در میان جزوها حربیست هول
This world is maintained by means of this war: consider the elements, in order that it (the difficulty) may be solved.
این جهان زن جنگ قایم می‌بود ** در عناصر در نگر تا حل شود
The four elements are four strong pillars by which the roof of the present world is (kept) upright.
چار عنصر چار استون قویست ** که بدیشان سقف دنیا مستویست
Each pillar is a destroyer of the other: the pillar (known as) water is a destroyer of the flames (of fire).
هر ستونی اشکننده‌ی آن دگر ** استن آب اشکننده‌ی آن شرر
Hence the edifice of creation is (based) upon contraries; consequently we are at war for weal and woe.50
پس بنای خلق بر اضداد بود ** لاجرم ما جنگییم از ضر و سود
My states (of mind and body) are mutually opposed: each one is mutually opposite in its effect.
هست احوالم خلاف همدگر ** هر یکی با هم مخالف در اثر
Since I am incessantly waylaying (struggling with) myself, how should I act in harmony with another?
چونک هر دم راه خود را می‌زنم ** با دگر کس سازگاری چون کنم
Behold the surging armies of my “states,” each at war and strife with another.
موج لشکرهای احوالم ببین ** هر یکی با دیگری در جنگ و کین
Contemplate the same grievous war in thyself: why, then, art thou engaged in warring with others?
می‌نگر در خود چنین جنگ گران ** پس چه مشغولی به جنگ دیگران
Or (is it because thou hast no means of escape) unless God shall redeem thee from this war and bring thee into the unicoloured world of peace?55
یا مگر زین جنگ حقت وا خرد ** در جهان صلح یک رنگت برد
That world is naught but everlasting and flourishing, because it is not composed of contraries.
آن جهان جز باقی و آباد نیست ** زانک آن ترکیب از اضداد نیست