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1
3312-3336

  • خون آنها خلق را باشد سبیل ** ز انکه وحشی‌‌اند از عقل جلیل‌‌
  • Their blood is free to mankind, since they are estranged from the august Reason.
  • عزت وحشی بدین افتاد پست ** که مر انسان را مخالف آمده ست‌‌
  • The honour of the wild animals is fallen low (has come to be of no account) because they have grown hostile to man.
  • پس چه عزت باشدت ای نادره ** چون شدی تو حمر مستنفرة
  • What honour, then, will be thine, O marvel (of folly), since thou hast become (like) timorous wild asses?
  • خر نشاید کشت از بهر صلاح ** چون شود وحشی شود خونش مباح‌‌ 3315
  • Because of his usefulness, the (domesticated) ass ought not to be killed; (but) when he turns wild, his blood becomes lawful.
  • گر چه خر را دانش زاجر نبود ** هیچ معذورش نمی‌‌دارد ودود
  • Although the ass had no knowledge to restrain him (from becoming wild), the Loving One is not excusing him at all.
  • پس چو وحشی شد از آن دم آدمی ** کی بود معذور ای یار سمی‌‌
  • How, then, shall man be excused, O noble friend, when he has become wild (refractory and hostile) to that Word (the voice of Reason)?
  • لاجرم کفار را شد خون مباح ** همچو وحشی پیش نشاب و رماح‌‌
  • Of necessity permission was given to shed the blood of the infidels, like (that of) a wild beast before the arrows and lances.
  • جفت و فرزندانشان جمله سبیل ** ز آنکه بی‌‌عقلند و مردود و ذلیل‌‌
  • All their wives and children are free spoil, since they are irrational and reprobate and base.
  • باز عقلی کاو رمد از عقل عقل ** کرد از عقلی به حیوانات نقل‌‌ 3320
  • Once more, a reason that flees from the Reason of reason (Universal Reason) is transported from rationality to (the grade of) the animals.
  • اعتماد کردن هاروت و ماروت بر عصمت خویش و آمیزی اهل دنیا خواستن و در فتنه افتادن‌‌
  • How Hárút and Márút relied upon their immaculateness and desired to mix with the people of this world and fell into temptation.
  • همچو هاروت و چو ماروت شهیر ** از بطر خوردند زهر آلود تیر
  • As (for example), because of their arrogance, the celebrated Hárút and Márút were smitten by the poisoned arrow (of Divine wrath).
  • اعتمادی بودشان بر قدس خویش ** چیست بر شیر اعتماد گاومیش‌‌
  • They had confidence in their holiness, (but) what (use) is it for the buffalo to have confidence in the lion?
  • گر چه او با شاخ صد چاره کند ** شاخ شاخش شیر نر پاره کند
  • Though he make a hundred shifts (to defend himself) with his horn, the fierce lion will tear him to pieces limb by limb.
  • گر شود پر شاخ همچون خار پشت ** شیر خواهد گاو را ناچار کشت‌‌
  • (Even) if he become as full of horns (prickles) as a hedgehog, the buffalo will inevitably be killed by the lion.
  • گر چه صرصر بس درختان می‌‌کند ** با گیاه تر وی احسان می‌‌کند 3325
  • (But) though the Sarsar wind uproots many trees, it bestows kindness on the wet grass.
  • بر ضعیفی گیاه آن باد تند ** رحم کرد ای دل تو از قوت ملند
  • That violent wind had pity on the weakness of the grass: do not thou, O heart, brag vainly of thy strength.
  • تیشه را ز انبوهی شاخ درخت ** کی هراس آید ببرد لخت لخت‌‌
  • How should the axe be afraid of the thickness of the branches? It cuts them to pieces.
  • لیک بر برگی نکوبد خویش را ** جز که بر نیشی نکوبد نیش را
  • But it does not beat itself against a leaf, it does not beat its edge except against an edge (something hard and solid like itself).
  • شعله را ز انبوهی هیزم چه غم ** کی رمد قصاب از خیل غنم‌‌
  • What does the flame care for the great quantity of firewood? How should the butcher flee in terror from the flock of sheep?
  • پیش معنی چیست صورت بس زبون ** چرخ را معنیش می‌‌دارد نگون‌‌ 3330
  • What is form in the presence of (in comparison with) reality? Very feeble. ’Tis the reality of the sky that keeps it upside down (like an inverted cup).
  • تو قیاس از چرخ دولابی بگیر ** گردشش از کیست از عقل مشیر
  • Judge by the analogy of the celestial wheel: from whom does its motion proceed? From directive Reason.
  • گردش این قالب همچون سپر ** هست از روح مستر ای پسر
  • The motion of this shield-like body is (derived) from the veiled spirit, O son.
  • گردش این باد از معنی اوست ** همچو چرخی کان اسیر آب جوست‌‌
  • The motion of this wind is from its reality, like the wheel that is captive to the water of the stream.
  • جر و مد و دخل و خرج این نفس ** از که باشد جز ز جان پر هوس‌‌
  • The ebb and flow and incoming and outgoing of this breath —from whom does it proceed but from the spirit that is filled with desire?
  • گاه جیمش می‌‌کند گه حا و دال ** گاه صلحش می‌‌کند گاهی جدال‌‌ 3335
  • Now it (the spirit) makes it (the breath) jím, now há and dál; now it makes it peace, now strife.
  • همچنین این باد را یزدان ما ** کرده بد بر عاد همچون اژدها
  • Even so our God had made this (Sarsar) wind like a (raging) dragon against ‘Ád.