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1
2552-2601

  • I went (back) once more to admonition, I spake parables and words (sweet) as sugar,
  • در نصیحت من شده بار دگر ** گفته امثال و سخنها چون شکر
  • I produced fresh milk from the sugar, I mingled milk and honey with my words.
  • شیر تازه از شکر انگیخته ** شیر و شهدی با سخن آمیخته‌‌
  • In you those words became like poison, because ye were filled with poison from the root and foundation.
  • در شما چون زهر گشته آن سخن ** ز آن که زهرستان بدید از بیخ و بن‌‌
  • How should I be grieved that grief is overthrown? Ye were grief (to me), O obstinate people. 2555
  • چون شوم غمگین که غم شد سر نگون ** غم شما بودید ای قوم حرون‌‌
  • Does any one lament the death of grief? Does any one tear out his hair when the sore on his head is removed?”
  • هیچ کس بر مرگ غم نوحه کند ** ریش سر چون شد کسی مو بر کند
  • (Then) he turned to himself and said, “O mourner, those folk are not worth thy mourning.”
  • رو به خود کرد و بگفت ای نوحه‌‌گر ** نوحه‌‌ات را می‌‌نیرزد آن نفر
  • O thou that readest aright the perspicuous (Book), do not misread it (where it says), “How should I grieve after (the destruction of) an unjust people?”
  • کژ مخوان ای راست خواننده‌‌ی مبین ** کیف آسی قل لقوم ظالمین‌‌
  • Again he felt a weeping in his eye and heart: an uncaused (involuntary) compassion shone forth in him.
  • باز اندر چشم و دل او گریه یافت ** رحمتی بی‌‌علتی در وی بتافت‌‌
  • He was raining drops of water (shedding tears)—and he had become distraught— an uncaused drop from the Ocean of Bounty. 2560
  • قطره می‌‌بارید و حیران گشته بود ** قطره‌‌ی بی‌‌علت از دریای جود
  • His intellect was saying, “Wherefore is this weeping? Ought one to weep for such scoffers?
  • عقل او می‌‌گفت کین گریه ز چیست ** بر چنان افسوسیان شاید گریست‌‌
  • Tell me, what art thou weeping for? For their fraud? For the host of (their) ill-omened exactions of vengeance?
  • بر چه می‌‌گریی بگو بر فعلشان ** بر سپاه کینه توز بدنشان‌‌
  • For their murky hearts full of rust? For their venomous snake-like tongues?
  • بر دل تاریک پر زنگارشان ** بر زبان زهر همچون مارشان‌‌
  • For their sagsár-like breath and teeth? For their mouths and eyes teeming with scorpions?
  • بر دم و دندان سگسارانه‌‌شان ** بر دهان و چشم کژدم خانه‌‌شان‌‌
  • For their wrangling and sneering and scoffing? Give thanks, since God has imprisoned (restrained) them. 2565
  • بر ستیز و تسخر و افسوسشان ** شکر کن چون کرد حق محبوسشان‌‌
  • Their hands are perverse, their feet perverse, their eyes perverse, their love perverse, their peace perverse, their anger perverse.”
  • دستشان کژ پایشان کژ چشم کژ ** مهرشان کژ صلح‌‌شان کژ خشم کژ
  • For the sake of blind conformity and (for the sake of following) traditional ideas for the standards of tradition, they set their feet (trampled) on the head of Reason, this venerable guide.
  • از پی تقلید و معقولات نقل ** پا نهاده بر جمال پیر عقل‌‌
  • They were not eager for a guide (pír-khar): they all had become (like) an old donkey (pír khar) from paying hypocritical observance to each other's eyes and ears.
  • پیر خر نی جمله گشته پیر خر ** از ریای چشم و گوش همدگر
  • God brought the (devout) worshippers from Paradise that He might show unto them the nurslings of Hell-fire.
  • از بهشت آورد یزدان بردگان ** تا نمایدشان سقر پروردگان‌‌
  • On the meaning of “He let the two seas go to meet one another: between them is a barrier which they do not seek (to cross).”
  • در معنی آن که مرج البحرين يلتقیان بينهما برزخ لا يبغیان
  • Behold the people of (destined for) the Fire and those of Paradise dwelling in the same shop, (yet) between them is a barrier which they do not seek to cross. 2570
  • اهل نار و خلد را بین هم دکان ** در میانشان برزخ لا یبغیان‌‌
  • He hath mixed the people of the Fire and the people of the Light: between them He hath reared the mountain of Qáf.
  • اهل نار و اهل نور آمیخته ** در میانشان کوه قاف انگیخته‌‌
  • He hath mixed (them) even as earth and gold are mixed in the mine: between them are a hundred deserts and caravanserays.
  • همچو در کان خاک و زر کرد اختلاط ** در میانشان صد بیابان و رباط
  • (They are) mixed even as pearls and jet beads in the necklace, (soon to be parted) like guests of a single night.
  • همچنان که عقد در در و شبه ** مختلط چون میهمان یک شبه‌‌
  • One half of the sea is sweet like sugar: the taste sweet, the colour bright as the moon.
  • بحر را نیمیش شیرین چون شکر ** طعم شیرین رنگ روشن چون قمر
  • The other half is bitter as snake's venom: the taste bitter and the colour dark as pitch. 2575
  • نیم دیگر تلخ همچون زهر مار ** طعم تلخ و رنگ مظلم فیروار
  • Both (halves) dash against one another, from beneath and from the top, wave on wave like the water of the sea.
  • هر دو بر هم می‌‌زنند از تحت و اوج ** بر مثال آب دریا موج موج‌‌
  • The appearance of collision, (arising) from the narrow body, is (due to) the spirits' being intermingled in peace or war.
  • صورت بر هم زدن از جسم تنگ ** اختلاط جانها در صلح و جنگ‌‌
  • The waves of peace dash against each other and root up hatreds from (men's) breasts.
  • موجهای صلح بر هم می‌‌زند ** کینه‌‌ها از سینه‌‌ها بر می‌‌کند
  • In other form do the waves of war turn (men's) loves upside down (confound and destroy them).
  • موجهای جنگ بر شکل دگر ** مهرها را می‌‌کند زیر و زبر
  • Love is drawing the bitter ones to the sweet, because the foundation of (all) loves is righteousness. 2580
  • مهر تلخان را به شیرین می‌‌کشد ** ز آن که اصل مهرها باشد رشد
  • Wrath is carrying away the sweet one to bitterness: how should the bitter sort with (be suited to) the sweet?
  • قهر شیرین را به تلخی می‌‌برد ** تلخ با شیرین کجا اندر خورد
  • The bitter and the sweet are not visible to this (ocular) sight, (but) they can be seen through the window of the latter end.
  • تلخ و شیرین زین نظر ناید پدید ** از دریچه‌‌ی عاقبت دانند دید
  • The eye that sees the end (ákhir) can see truly; the eye that sees (only) the stable (ákhur) is delusion and error.
  • چشم آخر بین تواند دید راست ** چشم آخر بین غرور است و خطاست‌‌
  • Oh, many the one that is sweet as sugar, but poison is concealed in the sugar.
  • ای بسا شیرین که چون شکر بود ** لیک زهر اندر شکر مضمر بود
  • He that is more sagacious (than the rest) will know it by the smell; another (only) when it touches his lips and teeth: 2585
  • آن که زیرک‌‌تر به بو بشناسدش ** و آن دگر چون بر لب و دندان زدش‌‌
  • Then his lips will reject it before (it reaches) his throat, although the Devil is shouting, “Eat ye!”
  • پس لبش ردش کند پیش از گلو ** گر چه نعره می‌‌زند شیطان کلوا
  • And to another it will declare (itself) in his throat, while to another it will unmask in his body;
  • و آن دگر را در گلو پیدا کند ** و آن دگر را در بدن رسوا کند
  • And to another it will give burning pain in evacuation: its taste will deal him a blow that pierces his liver.
  • و آن دگر را در حدث سوزش دهد ** ذوق آن زخم جگر دوزش دهد
  • And to another (it will become manifest) after days and months; and to another after death, from the depth of the grave;
  • و آن دگر را بعد ایام و شهور ** و آن دگر را بعد مرگ از قعر گور
  • And if he be given a respite in the depth of the grave, (then) it will inevitably become manifest on the Day of Resurrection. 2590
  • ور دهندش مهلت اندر قعر گور ** لا بد آن پیدا شود یوم النشور
  • Every piece of candy and sugar (desirable thing) in the world manifestly has a period granted to it from the revolution of Time.
  • هر نبات و شکری را در جهان ** مهلتی پیداست از دور زمان‌‌
  • Years are needed in order that the ruby in (exposed to the rays of) the sun may obtain (the perfect) tint and splendour and brilliance.
  • سالها باید که اندر آفتاب ** لعل یابد رنگ و رخشانی و تاب‌‌
  • Vegetables, again, reach maturity in two months, while the red rose comes to perfection in a year.
  • باز تره در دو ماه اندر رسد ** باز تا سالی گل احمر رسد
  • For this reason the Almighty and Glorious God in the Súratu ’l-An‘ám has made mention of an appointed term (ajal).
  • بهر این فرمود حق عز و جل ** سوره الانعام در ذکر اجل‌‌
  • You have heard this (discourse): may the whole of you, hair by hair, be an ear (to receive it)! ’Tis the Water of Life: (if) you have drunk, may it do you good! 2595
  • این شنیدی مو به مویت گوش باد ** آب حیوان است خوردی نوش باد
  • Call it the Water of Life, call it not a discourse: behold the new spirit in the body of the old letter!
  • آب حیوان خوان مخوان این را سخن ** روح نو بین در تن حرف کهن‌‌
  • (Now), my friend, hearken to another saying (which is), like the soul, very clear (to mystics) and abstruse (to the rest):
  • نکته‌‌ی دیگر تو بشنو ای رفیق ** همچو جان او سخت پیدا و دقیق‌‌
  • In a certain place (spiritual degree), through Divine dispositions even this poison and snake (worldliness and sensuality) is (rendered) digestible.
  • در مقامی هست هم این زهر مار ** از تصاریف خدایی خوش گوار
  • In one place (it is) poison and in one place medicine, in one place infidelity and in one place approved.
  • در مقامی زهر و در جایی دوا ** در مقامی کفر و در جایی روا
  • Although there it is injurious to the soul, when it arrives here it is a remedy. 2600
  • گر چه آن جا او گزند جان بود ** چون بدین جا در رسد درمان بود
  • In the young grape (ghúra) the juice is sour, but it is sweet and good when the ghúra comes to be an angúr (ripe grape).
  • آب در غوره ترش باشد و لیک ** چون به انگوری رسد شیرین و نیک‌‌