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2
2044-2093

  • آن توهمهات را سیلاب برد ** زیرکی باردت را خواب برد
  • (Then) those imaginations were swept away (as) by a flood, and thy silly shrewdness went to sleep.
  • چون نبودی بد گمان در حق او ** چون نهادی سر چنان ای زشت رو 2045
  • How wert not thou suspicious in regard to him (Sámirí)? Why didst thou lay thy head (on the ground) like that, O ugly one?
  • چون خیالت نامد از تزویر او ** وز فساد سحر احمق‏گیر او
  • How did no idea come to thee of his imposition and of the corruptness of his fool catching magic?
  • سامریی خود که باشد ای سگان ** که خدایی بر تراشد در جهان‏
  • Who, indeed, is a Sámirí, O ye curs, that he should hew up a God in the world?
  • چون در این تزویر او یکدل شدی ** وز همه اشکالها عاطل شدی‏
  • How didst thou become of one mind (with him) as to this imposture of his, and become devoid of all perplexities?
  • گاو می‏شاید خدایی را به لاف ** در رسولی‏ام تو چون کردی خلاف‏
  • Is a cow (calf) worthy to be deified on (the strength of) a vain boast? How didst thou make opposition to my prophethood?
  • پیش گاوی سجده کردی از خری ** گشت عقلت صید سحر سامری‏ 2050
  • Through asinine dullness thou didst cast thyself down in worship before a cow (calf); thy understanding fell a prey to Sámirí's magic.
  • چشم دزدیدی ز نور ذو الجلال ** اینت جهل وافر و عین ضلال‏
  • Thou didst steal thine eye away from the Light of the Glorious (God): here is plenteous folly for thee and the essence of perdition!
  • شه بر آن عقل و گزینش که تراست ** چون تو کان جهل را کشتن سزاست‏
  • Fie upon such an understanding and (faculty of) choice as thou hast! ’Twere fitting to kill a mine of folly like thee.
  • گاو زرین بانگ کرد آخر چه گفت ** کاحمقان را این همه رغبت شگفت‏
  • The golden calf uttered a cry; prithee, what did it say, that all this desire (for it) blossomed in the fools?
  • ز آن عجبتر دیده‏اید از من بسی ** لیک حق را کی پذیرد هر خسی‏
  • Ye have seen from me many a thing more wonderful than that, but how should every rascal accept God?”
  • باطلان را چه رباید باطلی ** عاطلان را چه خوش آید عاطلی‏ 2055
  • What carries away (enraptures) worthless folk? Worthlessness. What pleases futile folk? Futility,
  • ز انکه هر جنسی رباید جنس خود ** گاو سوی شیر نر کی رو نهد
  • Because every kind is carried away (enraptured) by its own kind: how should the ox turn its face towards the fierce lion?
  • گرگ بر یوسف کجا عشق آورد ** جز مگر از مکر تا او را خورد
  • How should the wolf bear love for Joseph, unless, perchance, through cunning, in order to devour him?
  • چون ز گرگی وارهد محرم شود ** چون سگ کهف از بنی آدم شود
  • When it is delivered from wolfishness, it will become familiar (with him); like the dog of the Cave, it will become one of the sons of Adam.
  • چون ابو بکر از محمد برد بو ** گفت هذا لیس وجه کاذب‏
  • When Abú Bakr smelt (made his first acquaintance with) Mohammed, he said, “This is not a face that lies;”
  • چون نبد بو جهل از اصحاب درد ** دید صد شق قمر باور نکرد 2060
  • (But) since Bú Jahl was not of those in sympathy (with Mohammed), he saw a hundred cleavings of the moon, and believed not.
  • دردمندی کش ز بام افتاد طشت ** زو نهان کردیم حق پنهان نگشت‏
  • The sorrowful (lover of God), whose bowl has fallen from the roof—we (would) hide the Truth from him, (but) it does not become hid;
  • و انکه او جاهل بد از دردش بعید ** چند بنمودند و او آن را ندید
  • While he that is ignorant (of God) and a stranger to His sorrow (love)—how often has it been shown, and he has not seen it!
  • آینه‏ی دل صاف باید تا در او ** واشناسی صورت زشت از نکو
  • The mirror of the heart must be clear, in order that you may know therein the ugly form from the beautiful.
  • ترک گفتن آن مرد ناصح بعد از مبالغه‏ی پند مغرور خرس را
  • How the man of sincere counsel, after having done his utmost in (the way of) admonition, took leave of him who was deluded by (his confidence in) the bear.
  • آن مسلمان ترک ابله کرد و تفت ** زیر لب لاحول‏گویان باز رفت‏
  • That Moslem left the foolish man and quickly, saying Lá hawl under his lip (breath), went back (to his abode).
  • گفت چون از جد و پندم وز جدال ** در دل او بیش می‏زاید خیال‏ 2065
  • He said, “Inasmuch as from my earnestness and admonition and from (my) disputing (with him), (the only result is that) vain fancies are being born in his mind more (and more),
  • پس ره پند و نصیحت بسته شد ** امر أعرض عنهم پیوسته شد
  • Therefore the road of admonition and counsel has become barred: the command, ‘Turn aside from them,’ has arrived.”
  • چون دوایت می‏فزاید درد پس ** قصه با طالب بگو بر خوان عبس‏
  • When your remedy increases the disease, then (leave him who will not be cured, and) tell your story to one that seeks (to hear the Truth). Read (the chapter of the Qur’án, which begins with the word) ‘Abasa (he frowned):
  • چون که اعمی طالب حق آمده ست ** بهر فقر او را نشاید سینه خست‏
  • “As the blind man has come seeking the Truth, ‘tis not meet to wound his breast (by turning aside from him) on account of his poverty.
  • تو حریصی بر رشاد مهتران ** تا بیاموزند عام از سروران‏
  • Thou (Mohammed) art eager for the great ones to take the right way, in order that the common folk may learn from the rulers.
  • احمدا دیدی که قومی از ملوک ** مستمع گشتند گشتی خوش که بوک‏ 2070
  • O Ahmad (Mohammed), thou hast seen that a company of princes have become ready to listen (to thee), and thou art pleased (with the hope) that, maybe,
  • این رئیسان یار دین گردند خوش ** بر عرب اینها سرند و بر حبش‏
  • These chieftains will become good friends of the Religion (Islam), (for) they are lords over the Arabs and the Abyssinians,
  • بگذرد این صیت از بصره و تبوک ** ز انکه الناس علی دین الملوک‏
  • (And that) the fame of this will pass beyond Basra and Tabúk, since ‘people follow the religion of their kings.’
  • زین سبب تو از ضریر مهتدی ** رو بگردانیدی و تنگ آمدی‏
  • For this cause thou hast averted thy face from the blind man that was led into the right way, and hast become vexed,
  • که در این فرصت کم افتد این مناخ ** تو ز یارانی و وقت تو فراخ‏
  • Saying (to him), ‘This gathering (of strangers) seldom falls out so opportunely, (whereas) you are one of my friends, and your time is ample.
  • مزدحم می‏گردیم در وقت تنگ ** این نصیحت می‏کنم نه از خشم و جنگ‏ 2075
  • You are urgent with me at an inconvenient time. I give you this admonition, (but) not in anger and strife.’
  • احمدا نزد خدا این یک ضریر ** بهتر از صد قیصر است و صد وزیر
  • O Ahmad, in the sight of God this one blind man is better than a hundred emperors and a hundred viziers.
  • یاد الناس معادن هین بیار ** معدنی باشد فزون از صد هزار
  • Take heed., remember (the adage), ‘Men are mines’: one mine may be more than a hundred thousand.
  • معدن لعل و عقیق مکتنس ** بهتر است از صد هزاران کان مس‏
  • The mine of lurking ruby and cornelian is better than myriads of mines of copper.
  • احمدا اینجا ندارد مال سود ** سینه باید پر ز عشق و درد و دود
  • O Ahmad, here riches have no use; a breast is wanted, full of love and pain and sighs.
  • اعمی روشن دل آمد در مبند ** پند او را ده که حق اوست پند 2080
  • The blind man of enlightened heart is come: do not shut the door; give him counsel, for counsel is his right.
  • گر دو سه ابله ترا منکر شدند ** تلخ کی گردی چو هستی کان قند
  • If two or three fools have disbelieved in thee, how shouldst thou be soured when thou art a mine of candy?
  • گر دو سه ابله ترا تهمت نهند ** حق برای تو گواهی می‏دهد
  • If two or three fools impute falsehood to thee, God is giving testimony on thy behalf.”
  • گفت از اقرار عالم فارغم ** آن که حق باشد گواه او را چه غم‏
  • He (Mohammed) said, “I am unconcerned with the acknowledgment of the world: what care (for the world) hath he whose witness is God?
  • گر خفاشی را ز خورشیدی خوری است ** آن دلیل آمد که آن خورشید نیست‏
  • If a bat receives anything agreeable (to it) from a sun, ‘tis a proof that that (sun) is not the (real) sun.
  • نفرت خفاشکان باشد دلیل ** که منم خورشید تابان جلیل‏ 2085
  • The disgust of the wretched bats is a proof that I am the shining glorious sun.
  • گر گلابی را جعل راغب شود ** آن دلیل ناگلابی می‏کند
  • If the beetle feels a desire for some (particular) rose-water, that constitutes a proof of its not being rose-water.
  • گر شود قلبی خریدار محک ** در محکی‏اش در آید نقص و شک‏
  • If any false coin is eager for the touchstone, uncertainty and doubt enter into (the fact of) its being a touchstone.
  • دزد شب خواهد نه روز این را بدان ** شب نی‏ام روزم که تابم در جهان‏
  • The thief wants night, not day––mark this! I am not night, I am day, for I shine throughout the world.
  • فارقم فاروقم و غلبیروار ** تا که کاه از من نمی‏یابد گذار
  • I am discerning, I am exceedingly discriminating and sieve-like, so that the chaff finds no passage through me.
  • آرد را پیدا کنم من از سبوس ** تا نمایم کاین نقوش است آن نفوس‏ 2090
  • I make the flour distinct from the bran, in order to show that this is the (external) forms, and that the (inward) souls (essences).
  • من چو میزان خدایم در جهان ** وانمایم هر سبک را از گران‏
  • I am as the scales of God in the world: I reveal (the difference of) every light thing from the heavy.
  • گاو را داند خدا گوساله‏ای ** خر خریداری و در خور کاله‏ای‏
  • A calf deems the cow God; the ass is eager to buy, and (accordingly) any piece of goods is suitable.
  • من نه گاوم تا که گوساله‏م خرد ** من نه خارم کاشتری از من چرد
  • I am not a cow, that the calf should be fond of me; I am not thistles, that a camel should browse on me.