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6
1833-1882

  • زیرکان و عاقلان از گمرهی  ** دیده بر خرطوم داغ ابلهی 
  • Through losing their way the acute and intelligent saw the brand of foolishness on their noses.
  • باقی قصه‌ی فقیر روزی‌طلب بی‌واسطه‌ی کسب 
  • The remainder of the Story of the fakir who desired (to receive) his daily bread without (having recourse to) work as a means (of earning it).
  • آن یکی بیچاره‌ی مفلس ز درد  ** که ز بی‌چیزی هزاران زهر خورد 
  • In his grief that wretched pauper, who suffered a thousand agonies on account of indigence,
  • لابه کردی در نماز و در دعا  ** کای خداوند و نگهبان رعا  1835
  • Used to beseech (God) in prayer and invocation, crying, “O Lord and Guardian of (them that are) the shepherds (of their people),
  • بی ز جهدی آفریدی مر مرا  ** بی فن من روزیم ده زین سرا 
  • Thou didst create me without any exertion (on my part): give me daily bread from this mansion (the world) without contrivance (on my part).
  • پنج گوهر دادیم در درج سر  ** پنج حس دیگری هم مستتر 
  • Thou gavest me the five jewels in the casket of my head, and also five other occult senses.
  • لا یعد این داد و لا یحصی ز تو  ** من کلیلم از بیانش شرم‌رو 
  • These gifts of Thine are not to be numbered or computed; in setting them forth I am tongue-tied and shamefaced.
  • چونک در خلاقیم تنها توی  ** کار رزاقیم تو کن مستوی 
  • Since Thou art alone (without partner) in my creation, do Thou adjust (accordingly) the matter of providing me with daily bread.”
  • سالها زو این دعا بسیار شد  ** عاقبت زاری او بر کار شد  1840
  • For years this prayer was frequently uttered by him, and at last his supplication took effect,
  • هم‌چو آن شخصی که روزی حلال  ** از خدا می‌خواست بی‌کسب و کلال 
  • As (in the case of) the person who used to beg God to grant him a lawful livelihood without labour and fatigue,
  • گاو آوردش سعادت عاقبت  ** عهد داود لدنی معدلت 
  • (Till) at length the cow brought him happiness: (’twas in) the epoch of David whose justice was divinely inspired.
  • این متیم نیز زاریها نمود  ** هم ز میدان اجابت گو ربود 
  • This thrall of love, too, made piteous entreaties, and he likewise carried off the ball from the field of (favourable) response.
  • گاه بدظن می‌شدی اندر دعا  ** از پی تاخیر پاداش و جزا 
  • (Yet) while praying he would at times become distrustful on account of the postponement of the recompense and reward;
  • باز ارجاء خداوند کریم  ** در دلش بشار گشتی و زعیم  1845
  • (And then) again the gracious Lord's deferment (of his hopes) would bring a message of joy to his heart and become a surety (for their fulfilment).
  • چون شدی نومید در جهد از کلال  ** از جناب حق شنیدی که تعال 
  • Whenever in (the course of his) earnest supplication weariness caused him to despair, he would hear from the Presence of God (the call) “Come!”
  • خافضست و رافعست این کردگار  ** بی ازین دو بر نیاید هیچ کار 
  • This (Divine) Maker is He who abaseth and exalteth: without these two (attributes) no work is accomplished.
  • خفض ارضی بین و رفع آسمان  ** بی ازین دو نیست دورانش ای فلان 
  • Consider the lowness of the earth and the loftiness of the sky: without these two (attributes) its (the sky's) revolution is not (possible), O such-and-such.
  • خفض و رفع این زمین نوعی دگر  ** نیم سالی شوره نیمی سبز و تر 
  • The lowness and loftiness of this earth are of another sort: for one half of the year it is barren and for (the other) half (it is) green and fresh.
  • خفض و رفع روزگار با کرب  ** نوع دیگر نیم روز و نیم شب  1850
  • The lowness and loftiness of distressful Time are of another sort: one half day and (the other) half night.
  • خفض و رفع این مزاج ممترج  ** گاه صحت گاه رنجوری مضج 
  • 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).
  • هم‌چنین دان جمله احوال جهان  ** قحط و جدب و صلح و جنگ از افتتان 
  • Know that even so are all the changing conditions of the world—famine and drought and peace and war—(which arise) from (Divine) probation.
  • این جهان با این دو پر اندر هواست  ** زین دو جانها موطن خوف و رجاست 
  • 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,
  • تا جهان لرزان بود مانند برگ  ** در شمال و در سموم بعث و مرگ 
  • To the end that the world may be (always) trembling like a leaf in the north wind and simoom of resurrection and death,
  • تا خم یک‌رنگی عیسی ما  ** بشکند نرخ خم صدرنگ را  1855
  • (And) that (ultimately) the vat of the unicolority of our Jesus may destroy the value of the vat containing a hundred dyes;
  • کان جهان هم‌چون نمکسار آمدست  ** هر چه آنجا رفت بی‌تلوین شدست 
  • For that world (of Unity) is like a salt-mine: whatever has gone thither has become exempt from coloration (dyeing with various colours).
  • خاک را بین خلق رنگارنگ را  ** می‌کند یک رنگ اندر گورها 
  • Look at earth: it makes many-coloured (diverse) humankind to be (all) of one colour in their graves.
  • این نمکسار جسوم ظاهرست  ** خود نمکسار معانی دیگرست 
  • This is the salt-mine for visible (material) bodies, (but) in sooth the salt-mine for ideal (supersensible) things is different.
  • آن نمکسار معانی معنویست  ** از ازل آن تا ابد اندر نویست 
  • The salt-mine for ideal things is ideal (spiritual and real): it remains new from eternity unto everlasting.
  • این نوی را کهنگی ضدش بود  ** آن نوی بی ضد و بی ند و عدد  1860
  • This (earthly) newness has oldness as its opposite, but that newness (belonging to the world of Reality) is without opposite or like or number.
  • آنچنان که از صقل نور مصطفی  ** صد هزاران نوع ظلمت شد ضیا 
  • ’Tis (even) as by the polishing action of the Light of Mustafá (Mohammed) a hundred thousand sorts of darkness became radiant.
  • از جهود و مشرک و ترسا و مغ  ** جملگی یک‌رنگ شد زان الپ الغ 
  • Jew and polytheist and Christian and Magian—all were made of one colour by that Alp Ulugh (great hero).
  • صد هزاران سایه کوتاه و دراز  ** شد یکی در نور آن خورشید راز 
  • A hundred thousand shadows short and long became one in the light of that Sun of mystery.
  • نه درازی ماند نه کوته نه پهن  ** گونه گونه سایه در خورشید رهن 
  • Neither a long (shadow) remained nor a short nor a wide: shadows of every kind were given in pawn to (absorbed in) the Sun.
  • لیک یک‌رنگی که اندر محشرست  ** بر بد و بر نیک کشف و ظاهرست  1865
  • But the unicolority that is (everywhere) at the Resurrection is (then) revealed and (made) manifest to the evil and the good (alike);
  • که معانی آن جهان صورت شود  ** نقشهامان در خور خصلت شود 
  • For in that world ideas are endued with form, and our (visible) shapes become congruous with our (moral and spiritual) qualities.
  • گردد آنگه فکر نقش نامه‌ها  ** این بطانه روی کار جامه‌ها 
  • 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.
  • این زمان سرها مثال گاو پیس  ** دوک نطق اندر ملل صد رنگ ریس 
  • 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.
  • نوبت صدرنگیست و صددلی  ** عالم یک رنگ کی گردد جلی 
  • ’Tis the turn (reign) of many-colouredness and many-mindedness: how should the one-coloured world become unveiled?
  • نوبت زنگست رومی شد نهان  ** این شبست و آفتاب اندر رهان  1870
  • ’Tis the turn (reign) of the Ethiopian; the Greek is hidden (from view): this is night, and the sun is in pawn.
  • نوبت گرگست و یوسف زیر چاه  ** نوبت قبطست و فرعونست شاه 
  • ’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.
  • تا ز رزق بی‌دریغ خیره‌خند  ** این سگان را حصه باشد روز چند 
  • (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.
  • در درون بیشه شیران منتظر  ** تا شود امر تعالوا منتشر 
  • (But) within the jungle (of this world) are lions (righteous and holy men), waiting for the command “Come!” to be spread abroad.
  • پس برون آیند آن شیران ز مرج  ** بی‌حجابی حق نماید دخل و خرج 
  • Then those lions will come forth from the (worldly) pasture, and God will show (unto them) their income and expenditure without any veil (disguise).
  • جوهر انسان بگیرد بر و بحر  ** پیسه گاوان بسملان آن روز نحر  1875
  • The (spiritual) essence of Man will encompass land and sea, (while) the piebald cattle will be killed as victims on the Day of Slaughter.
  • روز نحر رستخیز سهمناک  ** ممنان را عید و گاوان را هلاک 
  • The terrible Day of Slaughter at the Resurrection is a festival for the true believers and (the hour of) destruction for the cattle.
  • جمله‌ی مرغان آب آن روز نحر  ** هم‌چو کشتیها روان بر روی بحر 
  • On that Day of Slaughter all the water-birds (will be) sailing along like ships on the surface of the Sea.
  • تا که یهلک من هلک عن بینه  ** تا که ینجو من نجا واستیقنه 
  • (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 بازان جانب سلطان روند  ** تا که زاغان سوی گورستان روند 
  • And that the falcons may go to the Sultan and that the crows may go to the graveyard;
  • که استخوان و اجزاء سرگین هم‌چو نان  ** نقل زاغان آمدست اندر جهان  1880
  • For in this world the dessert of the crows is bones and pieces of dung like bread.
  • قند حکمت از کجا زاغ از کجا  ** کرم سرگین از کجا باغ از کجا 
  • How remote is the sugar of wisdom from the crow! How remote is the dung-beetle from the orchard!
  • نیست لایق غزو نفس و مرد غر  ** نیست لایق عود و مشک و کون خر 
  • 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.