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3
2582-2631

  • با چنین برهان که باشد در جهان ** که نباشد مر ترا از بندگان
  • With such (miraculous) evidence, who is there in the world that would not be one of the slaves (devoted) to thee?”
  • گفت عیسی که به ذات پاک حق ** مبدع تن خالق جان در سبق
  • Jesus said, “By the holy Essence of God, the Maker of the body and the Creator of the soul in eternity;
  • حرمت ذات و صفات پاک او ** که بود گردون گریبان‌چاک او
  • By the sanctity of the pure Essence and Attributes of Him, for whose sake the collar of Heaven is rent,
  • کان فسون و اسم اعظم را که من ** بر کر و بر کور خواندم شد حسن 2585
  • (I swear) that the spells and the Most Great Name which I pronounced over the deaf and the blind were good (in their effects).
  • بر که سنگین بخواندم شد شکاف ** خرقه را بدرید بر خود تا بناف
  • I pronounced (them) over the stony mountain: it was cloven and tore upon itself its mantle down to the navel.
  • برتن مرده بخواندم گشت حی ** بر سر لاشی بخواندم گشت شی
  • I pronounced (them) over the corpse: it came to life. I pronounced (them) over nonentity: it became entity.
  • خواندم آن را بر دل احمق بود ** صد هزاران بار و درمانی نشد
  • I pronounced them lovingly over the heart of the fool hundreds of thousands of times, and ’twas no cure (for his folly).
  • سنگ خارا گشت و زان خو بر نگشت ** ریگ شد کز وی نروید هیچ کشت
  • He became hard rock and changed not from that disposition; he became sand from which no produce grows.”
  • گفت حکمت چیست کنجا اسم حق ** سود کرد اینجا نبود آن را سبق 2590
  • Said the other, “What is the reason that the Name of God availed there, (while) it had no advantage (good effect) here?
  • آن همان رنجست و این رنجی چرا ** او نشد این را و آن را شد دوا
  • That (physical infirmity) is disease too, and this (folly) is a disease: why did it (the Name of God) not become a cure for this, since it cured that?”
  • گفت رنج احمقی قهر خداست ** رنج و کوری نیست قهر آن ابتلاست
  • He (Jesus) said, “The disease of folly is (the result of) the wrath of God; (physical) disease and blindness are not (the result of Divine) wrath: they are (a means of) probation.”
  • ابتلا رنجیست کان رحم آورد ** احمقی رنجیست کان زخم آورد
  • Probation is a disease that brings (Divine) mercy (in its train); folly is a disease that brings (Divine) rejection.
  • آنچ داغ اوست مهر او کرده است ** چاره‌ای بر وی نیارد برد دست
  • That which is branded on him (the fool) He (God) hath sealed: no hand can apply a remedy to it.
  • ز احمقان بگریز چون عیسی گریخت ** صحبت احمق بسی خونها که ریخت 2595
  • Flee from the foolish, seeing that (even) Jesus fled (from them): how much blood has been shed by companionship with fools!
  • اندک اندک آب را دزدد هوا ** دین چنین دزدد هم احمق از شما
  • The air steals away (absorbs) water little by little: so too does the fool steal away religion from you.
  • گرمیت را دزدد و سردی دهد ** همچو آن کو زیر کون سنگی نهد
  • He steals away your heat and gives you cold, like one who puts a stone under your rump.
  • آن گریز عیسی نه از بیم بود ** آمنست او آن پی تعلیم بود
  • The flight of Jesus was not caused by fear, (for) he is safe (from the mischief done by fools): it was for the purpose of teaching (others).
  • زمهریر ار پر کند آفاق را ** چه غم آن خورشید با اشراق را
  • Though intense frost fill the world from end to end, what harm (would it do) to the radiant sun?
  • قصه‌ی اهل سبا و حماقت ایشان و اثر ناکردن نصیحت انبیا در احمقان
  • The story of the people of Sabá and their folly, and how the admonition of the prophets produces no effect upon the foolish.
  • یادم آمد قصه‌ی اهل سبا ** کز دم احمق صباشان شد وبا 2600
  • I am reminded of the story of the people of Sabá—how their (balmy) zephyr (sabá) was turned into pestilence (wabá) by the words of the foolish.
  • آن سبا ماند به شهر بس کلان ** در فسانه بشنوی از کودکان
  • That (kingdom of) Sabá resembles the great big city (which) you may hear of from children in (their) tales.
  • کودکان افسانه‌ها می‌آورند ** درج در افسانه‌شان بس سر و پند
  • The children relate tales, (but) in their tales there is enfolded many a mystery and (moral) lesson.
  • هزلها گویند در افسانه‌ها ** گنج می‌جو در همه ویرانه‌ها
  • (Though) in (their) tales they say (many) ridiculous things, (yet) in all ruined places do thou ever seek the treasure.
  • بود شهری بس عظیم و مه ولی ** قدر او قدر سکره بیش نی
  • (Once) there was a city very huge and great, but its size was the size of a saucer, no more (than that).
  • بس عظیم و بس فراخ و بس دراز ** سخت زفت زفت اندازه‌ی پیاز 2605
  • (It was) very huge and very broad and very long, ever so big, as big as an onion.
  • مردم ده شهر مجموع اندرو ** لیک جمله سه تن ناشسته‌رو
  • The people of ten cities were assembled within it, but the whole (amounted to) three fellows with unwashed (dirty) faces.
  • اندرو خلق و خلایق بی‌شمار ** لیک آن جمله سه خام پخته‌خوار
  • Within it there were numberless people and folk, but the whole of them (amounted to) three beggarly fools.
  • جان ناکرده به جانان تاختن ** گر هزارانست باشد نیم تن
  • The soul that has not made haste towards the Beloved— (even) if it is thousands, (yet) it is (only) half a body.
  • آن یکی بس دور بین و دیده‌کور ** از سلیمان کور و دیده پای مور
  • One (of the three) was very far-sighted and blind-eyed— blind to Solomon and seeing the leg of the ant;
  • و آن دگر بس تیزگوش و سخت کر ** گنج و در وی نیست یک جو سنگ زر 2610
  • And the second was very sharp of hearing and extremely deaf—a treasure in which there is not a barleycorn's weight of gold;
  • وآن دگر عور و برهنه لاشه‌باز ** لیک دامنهای جامه‌ی او دراز
  • And the other (the third) was naked and bare, pudendo patefacto, but the skirts of his raiment were long. [And the other (the third) was naked and bare, (the private parts of his) body exposed, but the skirts of his raiment were long.]
  • گفت کور اینک سپاهی می‌رسند ** من همی‌بینم که چه قومند و چند
  • The blind man said, “Look, an army is approaching: I see what people they are and how many.”
  • گفت کر آری شنودم بانگشان ** که چه می‌گویند پیدا و نهان
  • The deaf man said, “Yes; I heard their voices (and know) what they are saying openly and secretly.”
  • آن برهنه گفت ترسان زین منم ** که ببرند از درازی دامنم
  • The naked man said, “I am afraid they will cut off (something) from the length of my skirt.”
  • کور گفت اینک به نزدیک آمدند ** خیز بگریزیم پیش از زخم و بند 2615
  • The blind man said, “Look, they have come near! Arise and let us flee before (we suffer) blows and chains.”
  • کر همی‌گوید که آری مشغله ** می‌شود نزدیکتر یاران هله
  • “Yes,” says the deaf man, “the noise is getting nearer. Come on, my friends!”
  • آن برهنه گفت آوه دامنم ** از طمع برند و من ناآمنم
  • The naked man said, “Alas, from covetousness they will cut off my skirt, and I am unprotected.”
  • شهر را هشتند و بیرون آمدند ** در هزیمت در دهی اندر شدند
  • They (the three) left the city and came forth and in their flight entered a village.
  • اندر آن ده مرغ فربه یافتند ** لیک ذره‌ی گوشت بر وی نه نژند
  • In that village they found a fat fowl, but not a mite of flesh on it: (’twas) abject—
  • مرغ مرده‌ی خشک وز زخم کلاغ ** استخوانها زار گشته چون پناغ 2620
  • A dried-up dead fowl, and its bones through being pecked at by crows had become bare like threads.
  • زان همی‌خوردند چون از صید شیر ** هر یکی از خوردنش چون پیل سیر
  • They were eating thereof as a lion (eats) of his prey: each of them (became) surfeited, like an elephant, with eating it.
  • هر سه زان خوردند و بس فربه شدند ** چون سه پیل بس بزرگ و مه شدند
  • All the three ate thereof and grew exceedingly fat: they became like three very great and big elephants,
  • آنچنان کز فربهی هر یک جوان ** در نگنجیدی ز زفتی در جهان
  • In such wise that each young man, because of fatness, was too stout to be contained in the world.
  • با چنین گبزی و هفت اندام زفت ** از شکاف در برون جستند و رفت
  • Notwithstanding such bigness and seven stout limbs, they sprang forth through a chink in the door and departed.
  • راه مرگ خلق ناپیدا رهیست ** در نظر ناید که آن بی‌جا رهیست 2625
  • The way of creaturely death is an invisible way: it comes not into sight, for it is a way without locality.
  • نک پیاپی کاروانها مقتفی ** زین شکاف در که هست آن مختفی
  • Lo, the caravans are following one after another through this chink which is hidden (from view) in the door.
  • بر در ار جویی نیابی آن شکاف ** سخت ناپیدا و زو چندین زفاف
  • If you look on the door for that chink, you will not find it: (it is) extremely unapparent, though (there are) so many processions through it.
  • شرح آن کور دوربین و آن کر تیزشنو و آن برهنه دراز دامن
  • Explaining (what is signified by) the far-sighted blind man, the deaf man who is sharp of hearing, and the naked man with the long skirts.
  • کر امل را دان که مرگ ما شنید ** مرگ خود نشنید و نقل خود ندید
  • Know that Hope is the deaf man who has (often) heard of our dying, (but) has not heard of his own death or regarded his own decease.
  • حرص نابیناست بیند مو بمو ** عیب خلقان و بگوید کو بکو
  • The blind man is Greed: he sees other people's faults, hair by hair, and tells them from street to street,
  • عیب خود یک ذره چشم کور او ** می‌نبیند گرچه هست او عیب‌جو 2630
  • (But) his blind eyes do not perceive one mote of his own faults, albeit he is a fault-finder.
  • عور می‌ترسد که دامانش برند ** دامن مرد برهنه چون درند
  • The naked man is afraid that his skirt will be cut off: how should they (any one) cut off the skirt of a naked man?