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68-117

  • از حدیث این جهان محجوب کرد ** غیر خون او می‌نداند چاشت خورد
  • Debarred it from (hearkening to) the news of this world: it knows no breakfast but blood.
  • قصه‌ی خورندگان پیل‌بچه از حرص و ترک نصیحت ناصح
  • Story of those who ate the young elephant from greed and because they neglected the advice of the sincere counsellor.
  • آن شنیدی تو که در هندوستان ** دید دانایی گروهی دوستان
  • Hast thou heard that in India a sage espied a party of friends?
  • گرسنه مانده شده بی‌برگ و عور ** می‌رسیدند از سفر از راه دور 70
  • Left hungry, lacking provisions, and naked, they were coming from travel on a far road.
  • مهر داناییش جوشید و بگفت ** خوش سلامیشان و چون گلبن شکفت
  • His wisdom's love was stirred (within him), and he gave them a fair greeting and blossomed like a rose-bush.
  • گفت دانم کز تجوع وز خلا ** جمع آمد رنجتان زین کربلا
  • “I know,” he said, “that anguish has gathered upon you from this Karbalá (of suffering) in consequence of hunger and emptiness;
  • لیک الله الله ای قوم جلیل ** تا نباشد خوردتان فرزند پیل
  • But, for God's sake, for God's sake, O illustrious company, let not your food be the young of the elephant!
  • پیل هست این سو که اکنون می‌روید ** پیل‌زاده مشکرید و بشنوید
  • The elephant is in this direction that ye are now going; do not tear in pieces the elephant's offspring, but hearken (to me).
  • پیل‌بچگانند اندر راهتان ** صید ایشان هست بس دلخواهتان 75
  • The young elephants are on your road: to hunt them down is what your hearts desire exceedingly.
  • بس ضعیف‌اند و لطیف و بس سمین ** لیک مادر هست طالب در کمین
  • They are very weak and tender and very fat, but their mother is searching (after them and) lying in wait.
  • از پی فرزند صد فرسنگ راه ** او بگردد در حنین و آه آه
  • She will roam a hundred leagues' distance in quest of her children, moaning and making lament.
  • آتش و دود آید از خرطوم او ** الحذر زان کودک مرحوم او
  • Fire and smoke issue from her trunk: beware of (hurting) those pitied (cherished) children of hers!”
  • اولیا اطفال حق‌اند ای پسر ** غایبی و حاضری بس با خبر
  • O son, the saints are God's children: (both) in (their) absence and presence they are well aware (of this).
  • غایبی مندیش از نقصانشان ** کو کشد کین از برای جانشان 80
  • Do not deem absence (from Him) to be the result of imperfection on their part, for He takes vengeance for the sake of their spirits (which are one with Him).
  • گفت اطفال من‌اند این اولیا ** در غریبی فرد از کار و کیا
  • He said, “These saints are My children in exile, sundered from dominion and glory;
  • از برای امتحان خوار و یتیم ** لیک اندر سر منم یار و ندیم
  • (They are) despised and orphaned for the sake of probation, but secretly I am their friend and intimate.
  • پشت‌دار جمله عصمتهای من ** گوییا هستند خود اجزای من
  • All of them are supported by My protections: you may say they are in sooth parts of Me.
  • هان و هان این دلق‌پوشان من‌اند ** صد هزار اندر هزار و یک تن‌اند
  • Take heed! Take heed! These are My dervishes; they are a hundred thousand thousand and (yet) they are one body.”
  • ورنه کی کردی به یک چوبی هنر ** موسیی فرعون را زیر و زبر 85
  • Else, how should a Moses have overthrown Pharaoh by means of one goodly rod?
  • ورنه کی کردی به یک نفرین بد ** نوح شرق و غرب را غرقاب خود
  • Else, how should Noah have submerged East and West in his Flood by means of one evil curse?
  • بر نکندی یک دعای لوط راد ** جمله شهرستانشان را بی مراد
  • One prayer of the generous Lot would not have rased (to the ground) all their (his people's) city (and left them) in despair.
  • گشت شهرستان چون فردوسشان ** دجله‌ی آب سیه رو بین نشان
  • Their city, resembling Paradise, became a lake of black water: go, behold the sign!
  • سوی شامست این نشان و این خبر ** در ره قدسش ببینی در گذر
  • This sign and this information (admonition) lies in the direction of Syria: you will see it as you pass on the way to Jerusalem.
  • صد هزاران ز انبیای حق‌پرست ** خود بهر قرنی سیاستها بدست 90
  • Hundreds of thousands of prophets who worshipped God— truly there have been chastisements (inflicted by them) in every generation.
  • گر بگویم وین بیان افزون شود ** خود جگر چه بود که کهها خون شود
  • If I should tell on and if this narration should increase (in length), not only (men's) hearts but the (very) mountains would bleed.
  • خون شود کهها و باز آن بفسرد ** تو نبینی خون شدن کوری و رد
  • The mountains bleed and again become solid, (but) you do not see them bleed: you are blind and reprobate.
  • طرفه کوری دوربین تیزچشم ** لیک از اشتر نبیند غیر پشم
  • Human greed sees hair by hair (every detail) of self-interest: like a bear, he keeps dancing to no purpose.
  • مو بمو بیند ز صرفه حرص انس ** رقص بی مقصود دارد همچو خرس
  • Man, from the parsimony of greed, inspects hair by hair: like a bear, he keeps dancing to no purpose.
  • رقص آنجا کن که خود را بشکنی ** پنبه را از ریش شهوت بر کنی 95
  • Dance (only) where you break (mortify) yourself and (when you) tear away the cotton from the sore of lust.
  • رقص و جولان بر سر میدان کنند ** رقص اندر خون خود مردان کنند
  • (Holy) men dance and wheel on the (spiritual) battle-field: they dance in their own blood.
  • چون رهند از دست خود دستی زنند ** چون جهند از نقص خود رقصی کنند
  • When they are freed from the hand (dominion) of self, they clap a hand; when they escape from their own imperfection, they make a dance.
  • مطربانشان از درون دف می‌زنند ** بحرها در شورشان کف می‌زنند
  • From within them musicians strike the tambourine; at their ecstasy the seas burst into foam.
  • تو نبینی لیک بهر گوششان ** برگها بر شاخها هم کف‌زنان
  • You see it not, but for their ears the leaves too on the boughs are clapping hands.
  • تو نبینی برگها را کف زدن ** گوش دل باید نه این گوش بدن 100
  • You do not see the clapping of the leaves: one must have the spiritual ear, not this ear of the body.
  • گوش سر بر بند از هزل و دروغ ** تا ببینی شهر جان با فروغ
  • Close the ear of the head to jesting and lying, that you may see the resplendent city of the soul.
  • سر کشد گوش محمد در سخن ** کش بگوید در نبی حق هو اذن
  • The ear of Mohammed draws out the hidden meaning in the words (of the religious hypocrites), for God saith of him in the Qur’án, “He is an ear.”
  • سر به سر گوشست و چشم است این نبی ** تازه زو ما مرضعست او ما صبی
  • This Prophet is entirely ear and eye; we are refreshed by him: he is (as) the suckler and we (as) the (infant) boy.
  • این سخن پایان ندارد باز ران ** سوی اهل پیل و بر آغاز ران
  • This discourse hath no end. Go back to those who had to do with the elephant, and start at the beginning.
  • بقیه‌ی قصه‌ی متعرضان پیل‌بچگان
  • The remainder of the Story of those who molested the young elephants.
  • هر دهان را پیل بویی می‌کند ** گرد معده‌ی هر بشر بر می‌تند 105
  • “The elephant takes a sniff at every mouth and keeps poking round the belly of every man,
  • تا کجا یابد کباب پور خویش ** تا نماید انتقام و زور خویش
  • To see where she will find the roasted flesh of her young, so that she may manifest her vengeance and strength.”
  • گوشتهای بندگان حق خوری ** غیبت ایشان کنی کیفر بری
  • You eat the flesh of God's servants: you backbite them, you will suffer retribution.
  • هان که بویای دهانتان خالقست ** کی برد جان غیر آن کو صادقست
  • Beware, for he that smells your mouths is the Creator: how shall any one save his life except him that is true (to God)?
  • وای آن افسوسیی کش بوی‌گیر ** باشد اندر گور منکر یا نکیر
  • Woe to the scoffer whose smell shall be tested in the grave by Munkar or Nakír!
  • نه دهان دزدیدن امکان زان مهان ** نه دهان خوش کردن از دارودهان 110
  • There is no possibility of withdrawing the mouth from those mighty ones, nor of sweetening the mouth with medicinal ointments.
  • آب و روغن نیست مر روپوش را ** راه حیلت نیست عقل و هوش را
  • (In the grave) there is no water and oil to cover the face, there is no way of evasion (open) to intelligence and sagacity.
  • چند کوبد زخمهای گرزشان ** بر سر هر ژاژخا و مرزشان
  • How many a time will the blows of their maces beat upon the head and rump of every vain gabbler!
  • گرز عزرائیل را بنگر اثر ** گر نبینی چوب و آهن در صور
  • Look at the effect of the mace of ‘Azrá’íl, (even) if you do not see the wood and iron in (their material) forms.
  • هم بصورت می‌نماید گه گهی ** زان همان رنجور باشد آگهی
  • Sometimes too they appear in (material) form: the patient (himself) is aware thereof.
  • گوید آن رنجور ای یاران من ** چیست این شمشیر بر ساران من 115
  • The patient says, “O my friends, what is this sword over my head?”
  • ما نمی‌بینیم باشد این خیال ** چه خیالست این که این هست ارتحال
  • (They reply), “We do not see it; this must be fancy.” What fancy is this? (Nay), for it is (the hour of) departure (to the other world).
  • چه خیالست این که این چرخ نگون ** از نهیب این خیالی شد کنون
  • What fancy is this, from terror of which this inverted sphere (the sky) has now become (as insubstantial as) a phantom?