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4
1641-1690

  • زانک هر کره پی مادر رود ** تا بدان جنسیتش پیدا شود
  • For every foal goes after its dam, so that thereby (the fact of) its being a congener becomes apparent.
  • آدمی را شیر از سینه رسد ** شیر خر از نیم زیرینه رسد
  • The human creature's milk comes from the breast (the upper half); the milk of the ass comes from the under-half.
  • عدل قسامست و قسمت کردنیست ** این عجب که جبر نی و ظلم نیست
  • ’Tis the Justice of the Dispenser, ’tis an act of (just) dispensation: the wonder is this, that (in the Divine dispensation) there is neither compulsion nor injustice.
  • جبر بودی کی پشیمانی بدی ** ظلم بودی کی نگهبانی بدی
  • Were there compulsion, how would there be repentance? Were there injustice, how would there be protection?
  • روز آخر شد سبق فردا بود ** راز ما را روز کی گنجا بود 1645
  • The day is ended: the lesson will be to-morrow: how should the day (of this life) contain our mystery?
  • ای بکرده اعتماد واثقی ** بر دم و بر چاپلوس فاسقی
  • O thou who hast put firm confidence in the breath (vain words) and flattery of a scoundrel,
  • قبه‌ای بر ساختستی از حباب ** آخر آن خیمه‌ست بس واهی‌طناب
  • Thou hast raised up a tent of bubbles: in the end (thou wilt find that) that tent has exceedingly weak ropes.
  • زرق چون برقست و اندر نور آن ** راه نتوانند دیدن ره‌روان
  • Hypocrisy is like lightning, and in its gleam the travellers cannot see the way.
  • این جهان و اهل او بی‌حاصل‌اند ** هر دو اندر بی‌وفایی یکدل‌اند
  • This world and its people are good-for-nothing: both are unanimous in respect of (their) faithlessness.
  • زاده‌ی دنیا چو دنیا بی‌وفاست ** گرچه رو آرد به تو آن رو قفاست 1650
  • The son of the world (the worldling) is faithless like the world: though he turn the face towards thee, that face is (really) the nape (back).
  • اهل آن عالم چو آن عالم ز بر ** تا ابد در عهد و پیمان مستمر
  • The people of that (other) world, like that world, on account of (their) probity continue for ever in (observance of their) covenant and promise.
  • خود دو پیغمبر به هم کی ضد شدند ** معجزات از همدگر کی بستدند
  • When, in sooth, did two prophets oppose each other? When did they wrest (their) evidential miracles (spiritual powers and privileges) from one another?
  • کی شود پژمرده میوه‌ی آن جهان ** شادی عقلی نگردد اندهان
  • How should the fruit of that world become stale? Intellectual joy does not turn into sorrows.
  • نفس بی‌عهدست زان رو کشتنیست ** او دنی و قبله‌گاه او دنیست
  • The fleshly soul is unplighted (bound by no covenant); for that reason it ought to be killed: it is base, and base is the spot to which its desires are directed.
  • نفسها را لایقست این انجمن ** مرده را درخور بود گور و کفن 1655
  • This assembly (the world) is well-adapted for fleshly souls: the grave and shroud are suitable to the dead.
  • نفس اگر چه زیرکست و خرده‌دان ** قبله‌اش دنیاست او را مرده دان
  • Although the fleshly soul is sagacious and acute, its qibla (objective) is this world, (therefore) regard it as dead.
  • آب وحی حق بدین مرده رسید ** شد ز خاک مرده‌ای زنده پدید
  • (But when) the water of God's inspiration has reached this dead (soul), the living (soul) comes into view (rises) from the tomb of a corpse.
  • تا نیاید وحش تو غره مباش ** تو بدان گلگونه‌ی طال بقاش
  • Until inspiration comes, do not thou (meanwhile) be duped by that rouge (vanity) of “May his life be long!”
  • بانگ و صیتی جو که آن خامل نشد ** تاب خورشیدی که آن آفل نشد
  • Seek the applause and renown that does not die away, the splendour of the sun that does not sink.
  • آن هنرهای دقیق و قال و قیل ** قوم فرعون‌اند اجل چون آب نیل 1660
  • Those abstruse sciences and disputations are (like) the people of Pharaoh: Death is like the water of the Nile.
  • رونق و طاق و طرنب و سحرشان ** گرچه خلقان را کشد گردن کشان
  • Although their brilliance and pomp and show and enchantment drag the people along by the scruff of the neck,
  • سحرهای ساحران دان جمله را ** مرگ چوبی دان که آن گشت اژدها
  • Know that all (that) is (like) the enchantments of the magicians; know that Death is (like) the rod (of Moses) which became a dragon.
  • جادویها را همه یک لقمه کرد ** یک جهان پر شب بد آن را صبح خورد
  • It made one mouthful of all (their) sorceries. There was a world filled with night: the dawn devoured it.
  • نور از آن خوردن نشد افزون و بیش ** بل همان سانست کو بودست پیش
  • The light is not made greater and more by that (act of) devouring; nay, it is just the same as it has (always) been before.
  • در اثر افزون شد و در ذات نی ** ذات را افزونی و آفات نی 1665
  • It is increased in respect of the effect (which it has produced), but not in respect of its essence: the essence hath (suffers) no increase or diminution.
  • حق ز ایجاد جهان افزون نشد ** آنچ اول آن نبود اکنون نشد
  • God was not increased by (His) bringing the world into existence: that which He was not formerly He has not become now;
  • لیک افزون گشت اثر ز ایجاد خلق ** در میان این دو افزونیست فرق
  • But the effect (phenomenal being) was increased by (His) bringing created things into existence: there is (a great) difference between these two increases.
  • هست افزونی اثر اظهار او ** تا پدید آید صفات و کار او
  • The increase of the effect is His manifestation, in order that His attributes and action may be made visible.
  • هست افزونی هر ذاتی دلیل ** کو بود حادث به علتها علیل
  • The increase of any (so-called) essence is a proof that it (the essence) is originated and subject to causes.
  • تفسیر اوجس فی نفسه خیفة موسی قلنا لا تخف انک انت الا علی
  • Commentary on "Moses conceived a fear in his heart: We said, ‘Fear not, verily thou wilt be the superior.’"
  • گفت موسی سحر هم حیران‌کنیست ** چون کنم کین خلق را تمییز نیست 1670
  • Moses said, “Magic too is a bewildering thing: how shall I act?—for this people have no discernment.”
  • گفت حق تمییز را پیدا کنم ** عقل بی‌تمییز را بینا کنم
  • God said, “I will produce discernment, I will make the undiscerning mind able to perceive (the truth).
  • گرچه چون دریا برآوردند کف ** موسیا تو غالب آیی لا تخف
  • Howbeit they (the magicians) have raised up foam, like the sea, thou, O Moses, wilt prevail: fear not!”
  • بود اندر عهده خود سحر افتخار ** چون عصا شد مار آنها گشت عار
  • Magic was glorious in its own time: when the rod became a dragon, those (magic arts) were disgraced.
  • هر کسی را دعوی حسن و نمک ** سنگ مرگ آمد نمکها را محک
  • Every one pretends to excellence and elegance: the stone of Death is the touchstone for (these) elegances.
  • سحر رفت و معجزه‌ی موسی گذشت ** هر دو را از بام بود افتاد طشت 1675
  • Magic is gone and the miracle of Moses is past: as regards both, the bowl has fallen from the roof of (their) being.
  • بانگ طشت سحر جز لعنت چه ماند ** بانگ طشت دین به جز رفعت چه ماند
  • What has the noise of the bowl of magic left behind but execration? What has the noise of the bowl of religion left behind but sublimity?
  • چون محک پنهان شدست از مرد و زن ** در صف آ ای قلب و اکنون لاف زن
  • Since the touchstone has become hidden from man and woman, O adulterated coin, come now into line (with the genuine coin) and brag!
  • وقت لافستت محک چون غایبست ** می‌برندت از عزیزی دست دست
  • ’Tis the time for thee to brag. Since the touchstone is absent, they will pass thee in honour from hand to hand.
  • قلب می‌گوید ز نخوت هر دمم ** ای زر خالص من از تو کی کمم
  • The adulterated coin is ever saying to me arrogantly, “O pure gold, how am I inferior to thee?”
  • زر همی‌گوید بلی ای خواجه‌تاش ** لیک می‌آید محک آماده باش 1680
  • The gold says, “Yes, O fellow-servant; but the touchstone is coming: be prepared.”
  • مرگ تن هدیه‌ست بر اصحاب راز ** زر خالص را چه نقصانست گاز
  • The death of the body is a (welcome) gift to the adepts of the mystery: what damage is (done by) the scissors to pure gold?
  • قلب اگر در خویش آخربین بدی ** آن سیه که آخر شد او اول شدی
  • If the adulterated coin had seen the end in regard to itself, it would have become at first the black (thing) which it became in the end.
  • چون شدی اول سیه اندر لقا ** دور بودی از نفاق و از شقا
  • Since (in that case) it would have become black at first, in confrontation (with the genuine coin) it would have been far from duplicity and damnation.
  • کیمیای فضل را طالب بدی ** عقل او بر زرق او غالب بدی
  • It would have sought the elixir of (Divine) grace; its reason would have prevailed over its hypocrisy.
  • چون شکسته‌دل شدی از حال خویش ** جابر اشکستگان دیدی به پیش 1685
  • Since it would have become broken-hearted on account of its (evil) state, it would have seen before it Him who mends them that are broken.
  • عاقبت را دید و او اشکسته شد ** از شکسته‌بند در دم بسته شد
  • (When) it saw the end and became broken (contrite), it was at once bandaged by the Bone-setter.
  • فضل مسها را سوی اکسیر راند ** آن زراندود از کرم محروم ماند
  • The (Divine) grace impelled the pieces of copper towards the elixir; the gilt (coin) remained deprived of (Divine) bounty.
  • ای زراندوده مکن دعوی ببین ** که نماند مشتریت اعمی چنین
  • O gilt one, do not make pretensions: recognise that thy purchaser will not (always) remain so blind.
  • نور محشر چشمشان بینا کند ** چشم بندی ترا رسوا کند
  • The light of the place of congregation (at the Last Judgement) will cause their (the purchasers') eyes to see and will expose thy blindfolding (of them).
  • بنگر آنها را که آخر دیده‌اند ** حسرت جانها و رشک دیده‌اند 1690
  • Look at those who have seen the end: they are a cause of regret to souls (that lack such clairvoyance) and the envy of the eye.