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1143-1192

  • این از آن آمد که حق را بی گمان ** هر که بشناسد بود دایم بر آن
  • This is because (thou dost not know God): every one that knows God without uncertainty is constantly engaged in that (commemoration of Him),
  • وانک در عقل و گمان هستش حجاب ** گاه پوشیدست و گه بدریده جیب
  • While he that is veiled in intellect and uncertainty is sometimes covered (inaccessible to spiritual emotion) and sometimes with his collar torn (in a state of rapture).
  • عقل جزوی گاه چیره گه نگون ** عقل کلی آمن از ریب المنون 1145
  • The particular (discursive) intellect is sometimes dominant, sometimes overthrown; the Universal Intellect is secure from the mischances of Time.
  • عقل بفروش و هنر حیرت بخر ** رو به خواری نه بخارا ای پسر
  • Sell intellect and talent and buy bewilderment (in God): betake thyself to lowliness, O son, not to Bukhárá!
  • ما چه خود را در سخن آغشته‌ایم ** کز حکایت ما حکایت گشته‌ایم
  • Why have I steeped myself in the discourse, so that from story-telling I have become a story?
  • من عدم و افسانه گردم در حنین ** تا تقلب یابم اندر ساجدین
  • I become naught and (unsubstantial as) a fable in making moan (to God), in order that I may gain influence over (the hearts of) them that prostrate themselves in prayer.
  • این حکایت نیست پیش مرد کار ** وصف حالست و حضور یار غار
  • This (story of Moses and Pharaoh) is not a story in the eyes of the man of experience: it is a description of an actual (spiritual) state, and it is (equivalent to) the presence of the Friend of the Cave.
  • آن اساطیر اولین که گفت عاق ** حرف قرآن را بد آثار نفاق 1150
  • That (phrase) “stories of the ancients,” which the disobedient (infidels) applied to the words of the Qur’án, was a mark of (their) hypocrisy.
  • لامکانی که درو نور خداست ** ماضی و مستقبل و حال از کجاست
  • The man transcending space, in whom is the Light of God— whence (what concern of his) is the past, the future, or the present?
  • ماضی و مستقبلش نسبت به تست ** هر دو یک چیزند پنداری که دوست
  • His being past or future is (only) in relation to thee: both are one thing, and thou thinkest they are two.
  • یک تنی او را پدر ما را پسر ** بام زیر زید و بر عمرو آن زبر
  • One individual is to him father and to us son: the roof is below Zayd and above ‘Amr.
  • نسبت زیر و زبر شد زان دو کس ** سقف سوی خویش یک چیزست بس
  • The relation of “below” and “above” arises from those two persons: as regards itself, the roof is one thing only.
  • نیست مثل آن مثالست این سخن ** قاصر از معنی نو حرف کهن 1155
  • These expressions are not (exactly) similar to that (doctrine of spiritual timelessness): they are a comparison: the old words fall short of the new meaning.
  • چون لب جو نیست مشکا لب ببند ** بی لب و ساحل بدست این بحر قند
  • Since there is no river-marge, close thy lips, O waterskin: this Sea of candy hath (ever) been without marge or shore.
  • فرستادن فرعون به مداین در طلب ساحران
  • How Pharaoh sent (messengers) to the cities in search of the magicians.
  • چونک موسی بازگشت و او بماند ** اهل رای و مشورت را پیش خواند
  • When Moses had returned (home) and he (Pharaoh) remained (with his own people), he called his advisers and counsellors to his presence.
  • آنچنان دیدند کز اطراف مصر ** جمع آردشان شه و صراف مصر
  • They deemed it right that the King and Ruler of Egypt should assemble them (the magicians) from all parts of Egypt.
  • او بسی مردم فرستاد آن زمان ** هر نواحی بهر جمع جادوان
  • Thereupon he sent many men in every direction to collect the sorcerers.
  • هر طرف که ساحری بد نامدار ** کرد پران سوی او ده پیک کار 1160
  • In whatsoever region there was a renowned magician, he set flying towards him ten active couriers.
  • دو جوان بودند ساحر مشتهر ** سحر ایشان در دل مه مستمر
  • There were two youths, famous magicians: their magic penetrated into the heart of the moon.
  • شیر دوشیده ز مه فاش آشکار ** در سفرها رفته بر خمی سوار
  • They milked the moon publicly and openly; in their journeys they went mounted on a wine-jar.
  • شکل کرباسی نموده ماهتاب ** آن بپیموده فروشیده شتاب
  • They caused the moonshine to appear like a piece of linen: they measured and sold it speedily,
  • سیم برده مشتری آگه شده ** دست از حسرت به رخها بر زده
  • And took the silver away: the purchaser, on becoming aware (of the fraud), would smite his hand upon his cheeks in grief.
  • صد هزاران همچنین در جادوی ** بوده منشی و نبوده چون روی 1165
  • They were the inventors of a hundred thousand such (tricks) in sorcery, and were not (following others) like the rhyme-letter.
  • چون بدیشان آمد آن پیغام شاه ** کز شما شاهست اکنون چاره‌خواه
  • When the King's message reached them, (to this effect): “The king is now desiring help from you,
  • از پی آنک دو درویش آمدند ** بر شه و بر قصر او موکب زدند
  • Because two dervishes have come and marched in force against the King and his palace.
  • نیست با ایشان بغیر یک عصا ** که همی‌گردد به امرش اژدها
  • They have naught with them except one rod, which becomes a dragon at his (Moses') command.
  • شاه و لشکر جمله بیچاره شدند ** زین دو کس جمله به افغان آمدند
  • The King and the whole army are helpless: all have been brought to lamentation by these two persons.
  • چاره‌ای می‌باید اندر ساحری ** تا بود که زین دو ساحر جان بری 1170
  • A remedy must be sought in magic, that maybe thou wilt save (their) lives from these two enchanters—”
  • آن دو ساحر را چو این پیغام داد ** ترس و مهری در دل هر دو فتاد
  • When he (the messenger) gave the message to those two magicians, a (great) fear and love descended on the hearts of them both.
  • عرق جنسیت چو جنبیدن گرفت ** سر به زانو بر نهادند از شگفت
  • When the vein of homogeneity began to throb, they laid their heads upon their knees in astonishment.
  • چون دبیرستان صوفی زانوست ** حل مشکل را دو زانو جادوست
  • Inasmuch as the knee is the Súfí's school, the two knees are sorcerers for solving a difficulty.
  • خواندن آن دو ساحر پدر را از گور و پرسیدن از روان پدر حقیقت موسی علیه السلام
  • How those two magicians summoned their father from the grave and questioned their father's spirit concerning the real nature of Moses, on whom be peace.
  • بعد از آن گفتند ای مادر بیا ** گور بابا کو تو ما را ره نما
  • Afterwards they said, “Come, O mother, where is our father's grave? Do thou show us the way.”
  • بردشان بر گور او بنمود راه ** پس سه‌روزه داشتند از بهر شاه 1175
  • She took them and showed the way to his grave: then they kept a three days' fast for the sake of the King.
  • بعد از آن گفتند ای بابا به ما ** شاه پیغامی فرستاد از وجا
  • After that they said, “O father, the King in consternation hath sent us a message
  • که دو مرد او را به تنگ آورده‌اند ** آب رویش پیش لشکر برده‌اند
  • (To say) that two men have brought him to sore straits and have destroyed his prestige with the army.
  • نیست با ایشان سلاح و لشکری ** جز عصا و در عصا شور و شری
  • There is not with them any weapons or soldiers; nothing but a rod, and in the rod is a calamity and bane.
  • تو جهان راستان در رفته‌ای ** گرچه در صورت به خاکی خفته‌ای
  • Thou art gone into the world of the righteous, though to outward seeming thou liest in a tomb.
  • آن اگر سحرست ما را ده خبر ** ور خدایی باشد ای جان پدر 1180
  • If that is magic, inform us; and if it be divine, O spirit of our father,
  • هم خبر ده تا که ما سجده کنیم ** خویشتن بر کیمیایی بر زنیم
  • (In that case) also inform us, so that we may bow down (before them) and bring ourselves in touch with an elixir.
  • ناامیدانیم و اومیدی رسید ** راندگانیم و کرم ما را کشید
  • We are despairing, and a hope has come; we are banished, and Mercy has drawn us (towards favour).”
  • جواب گفتن ساحر مرده با فرزندان خود
  • How the dead magician answered his sons.
  • گفتشان در خواب کای اولاد من ** نیست ممکن ظاهر این را دم زدن
  • He said to them in (their) dream, "O my sons, it is not possible (to speak) openly: do not utter this (request)."
  • فاش و مطلق گفتنم دستور نیست ** لیک راز از پیش چشمم دور نیست
  • It is not permitted to me to speak openly and freely, yet the mystery is not far from mine eye.
  • لیک بنمایم نشانی با شما ** تا شود پیدا شما را این خفا 1185
  • But I will show unto you a sign, that this hidden thing may be made manifest to you.
  • نور چشمانم چو آنجا گه روید ** از مقام خفتنش آگه شوید
  • O light of mine eyes, when ye go thither, become acquainted with the place where he sleeps,
  • آن زمان که خفته باشد آن حکیم ** آن عصا را قصد کن بگذار بیم
  • And at the time when that Sage is asleep, make for the rod, abandon fear.
  • گر بدزدی و توانی ساحرست ** چاره‌ی ساحر بر تو حاضرست
  • If thou shalt steal it and art able (to do so), he is a magician; the means of dealing with a magician is present with thee;
  • ور نتانی هان و هان آن ایزدیست ** او رسول ذوالجلال و مهتدیست
  • But if thou canst not (steal it), beware and beware! That (man) is of God: he is the messenger of the Glorious (God) and is (divinely) guided.
  • گر جهان فرعون گیرد شرق و غرب ** سرنگون آید خدا آنگاه حرب 1190
  • Though Pharaoh occupy the world, east and west, he will fall headlong: God and then war!
  • این نشان راست دادم جان باب ** بر نویس الله اعلم بالصواب
  • I give (thee) this true sign, O soul of thy father: inscribe it (in thy heart): God best knoweth the right course.
  • جان بابا چون بخسپد ساحری ** سحر و مکرش را نباشد رهبری
  • O soul of thy father, when a magician sleeps, there is none to direct his magic and craft.