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1
3298-3347

  • بلعم باعور را خلق جهان ** سغبه شد مانند عیسای زمان‌‌
  • To Bal‘am son of Bá‘úr the people of the world became subject, (for he was) like unto the Jesus of the time.
  • سجده ناوردند کس را دون او ** صحت رنجور بود افسون او
  • They bowed (worshipfully) to none but him: his spell was (giving) health to the sick.
  • پنجه زد با موسی از کبر و کمال ** آن چنان شد که شنیده ستی تو حال‌‌ 3300
  • From pride and (conceit of) perfection he grappled with Moses: his plight became such as thou hast heard.
  • صد هزار ابلیس و بلعم در جهان ** همچنین بوده ست پیدا و نهان‌‌
  • Even so there have been in the world, manifest or hidden, a hundred thousand like Iblís and Bal‘am.
  • این دو را مشهور گردانید اله ** تا که باشد این دو بر باقی گواه‌‌
  • God caused these twain to be notorious, that these twain might bear witness against the rest.
  • این دو دزد آویخت از دار بلند ** ور نه اندر قهر بس دزدان بدند
  • These two thieves He hanged on a high gallows (to be a warning to all); else there were many (other) thieves in (the pale of) His vengeance.
  • این دو را پرچم به سوی شهر برد ** کشتگان قهر را نتوان شمرد
  • These twain He dragged by their forelocks to the city (for slaughter); (but) ’tis impossible to number (all) the victims of His wrath.
  • نازنینی تو ولی در حد خویش ** الله الله پا منه از حد خویش‌‌ 3305
  • You are a favourite (of God), but within your (due) bounds. (Fear) God, (fear) God, do not set foot beyond (those) bounds.
  • گر زنی بر نازنین تر از خودت ** در تگ هفتم زمین زیر آردت‌‌
  • If you combat with one who is a greater favourite than yourself, ’twill bring you down to the lowest depth of the seventh earth.
  • قصه‌‌ی عاد و ثمود از بهر چیست ** تا بدانی کانبیا را نازکی است‌‌
  • For what purpose is the tale of ‘Ád and Thamúd? That you may know that the prophets have disdain (for the wicked).
  • این نشان خسف و قذف و صاعقه ** شد بیان عز نفس ناطقه‌‌
  • These signs—the (earth's) swallowing up (sinners), the hurling of stones (upon them), and the thunderbolts—were evidence of the might of the Rational Soul.
  • جمله حیوان را پی انسان بکش ** جمله انسان را بکش از بهر هش‌‌
  • Kill all animals for the sake of man, kill all mankind for the sake of Reason.
  • هش چه باشد عقل کل هوشمند ** هوش جزوی هش بود اما نژند 3310
  • What is Reason? The Universal Intelligence of the man (prophet or saint) endowed with reason. Partial reason is reason (too), but it is infirm.
  • جمله حیوانات وحشی ز آدمی ** باشد از حیوان انسی در کمی‌‌
  • All the animals that are wild (unfriendly) to man are inferior to the human animal.
  • 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.
  • باز هم آن باد را بر مومنان ** کرده بد صلح و مراعات و امان‌‌
  • Again, He had also made that wind (to be) peace and regardfulness and safety for the true believers.
  • گفت المعنی هو الله شیخ دین ** بحر معنیهای رب العالمین‌‌
  • “The Reality is Allah,” said the Shaykh of the (Mohammedan) Religion, (who is) the sea of the spiritual realities of the Lord of created beings.
  • جمله اطباق زمین و آسمان ** همچو خاشاکی در آن بحر روان‌‌
  • All the tiers of earth and heaven are (but) as straws in that flowing sea.
  • حمله‌‌ها و رقص خاشاک اندر آب ** هم ز آب آمد به وقت اضطراب‌‌ 3340
  • The rushing and tossing of the straws in the water is produced by the water when it is agitated.
  • چون که ساکن خواهدش کرد از مرا ** سوی ساحل افکند خاشاک را
  • When it (the sea of Reality) wishes to make them (the straws) cease from struggling, it casts the straws toward the shore.
  • چون کشد از ساحلش در موج گاه ** آن کند با او که آتش با گیاه‌‌
  • When it draws them from the shore into the surge it does with them that which fire does with grass.
  • این حدیث آخر ندارد باز ران ** جانب هاروت و ماروت ای جوان‌‌
  • This topic is endless. Speed back, O youth, to (the story of) Hárút and Márút.
  • باقی قصه‌‌ی هاروت و ماروت و نکال و عقوبت ایشان هم در دنیا به چاه بابل‌‌
  • The rest of the story of Hárút and Márút, and how an exemplary punishment was inflicted on them, even in this world, in the pit of Babylon.
  • چون گناه و فسق خلقان جهان ** می‌‌شدی بر هر دو روشن آن زمان‌‌
  • Inasmuch as the sin and wickedness of the people of the world was becoming clearly visible to them both at that time,
  • دست‌‌خاییدن گرفتندی ز خشم ** لیک عیب خود ندیدندی به چشم‌‌ 3345
  • They began to gnaw their hands in wrath, but had no eyes for their own fault.
  • خویش در آیینه دید آن زشت مرد ** رو بگردانید از آن و خشم کرد
  • The ugly man saw himself in the mirror: he turned his face away from that (spectacle) and was enraged.
  • خویش بین چون از کسی جرمی بدید ** آتشی در وی ز دوزخ شد پدید
  • When the self-conceited person has seen any one commit a sin, there appears in him a fire (derived) from Hell.