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5
1119-1143

  • A certain man was saying, “I am a prophet: I am superior to all the prophets.”
  • آن یکی می‌گفت من پیغامبرم  ** از همه پیغامبران فاضلترم 
  • They bound his neck and took him to the king, saying, “This man says he is a prophet sent by God.” 1120
  • گردنش بستند و بردندش به شاه  ** کین همی گوید رسولم از اله 
  • The people (were) gathered round him (thick) as ants and locusts, crying, “What deceit and imposture and trap is (this)?
  • خلق بر وی جمع چون مور و ملخ  ** که چه مکرست و چه تزویر و چه فخ 
  • If he that comes from (the realm of) non-existence is a prophet, we all are prophets and grand (in spiritual eminence).
  • گر رسول آنست که آید از عدم  ** ما همه پیغامبریم و محتشم 
  • We (too) came hither as strangers from that place (realm): why shouldst thou be specially endowed (with prophecy), O accomplished one?”
  • ما از آنجا آمدیم اینجا غریب  ** تو چرا مخصوص باشی ای ادیب 
  • (He replied), “Did not ye come like a sleeping child? Ye were ignorant of the way and the destination.
  • نه شما چون طفل خفته آمدیت  ** بی‌خبر از راه وز منزل بدیت 
  • Ye passed through the (different) stages asleep and intoxicated, unconscious of the way and (its) ups and downs; 1125
  • از منازل خفته بگذشتید و مست  ** بی‌خبر از راه و از بالا و پست 
  • (But) we (prophets) set out in wakefulness and well (aware) from beyond the five (senses) and the six (directions) to (this world of) the five and six,
  • ما به بیداری روان گشتیم و خوش  ** از ورای پنج و شش تا پنج و شش 
  • Having perceived (all) the stages from the source and foundation, possessed of experience and knowing the way like (skilled) guides.”
  • دیده منزلها ز اصل و از اساس  ** چون قلاووز آن خبیر و ره‌شناس 
  • They said to the king, “Put him to the rack, that a person of his sort may never (again) speak such words.”
  • شاه را گفتند اشکنجه‌ش بکن  ** تا نگوید جنس او هیچ این سخن 
  • The king saw that he was very thin and infirm, so that such an emaciated man would die at a single blow.
  • شاه دیدش بس نزار و بس ضعیف  ** که به یک سیلی بمیرد آن نحیف 
  • (He thought to himself), “How is it possible to torture or beat him, since his body has become as (fragile as) a glass? 1130
  • کی توان او را فشردن یا زدن  ** که چو شیشه گشته است او را بدن 
  • But I will speak to him kindly and say, ‘Why dost thou boast of (this) high estate?’
  • لیک با او گویم از راه خوشی  ** که چرا داری تو لاف سر کشی 
  • For here harshness is of no use: ’tis by gentleness that the snake puts forth its head (is induced to come forth) from the hole.”
  • که درشتی ناید اینجا هیچ کار  ** هم به نرمی سر کند از غار مار 
  • He caused the people to withdraw from around him (the claimant): the king was a gracious man, and gentleness was his way.
  • مردمان را دور کرد از گرد وی  ** شه لطیفی بود و نرمی ورد وی 
  • Then he bade him be seated, and asked him concerning his dwelling-place, saying, “Where hast thou thy means of livelihood and refuge?”
  • پس نشاندش باز پرسیدش ز جا  ** که کجا داری معاش و ملتجی 
  • He replied, “O king, I belong to the Abode of Peace: I have come from the road (after having journeyed) to this Abode of Blame. 1135
  • گفت ای شه هستم از دار السلام  ** آمده از ره درین دار الملام 
  • I have neither home nor any companion: when has a fish made its home on the earth?”
  • نه مرا خانه‌ست و نه یک همنشین  ** خانه کی کردست ماهی در زمین 
  • Again the king answered him, saying by way of jest, “What (food) hast thou eaten and what provision hast thou (made) for the morning meal?
  • باز شه از روی لاغش گفت باز  ** که چه خوردی و چه داری چاشت‌ساز 
  • Hast thou appetite? What didst thou eat at daybreak that thou art so intoxicated and boastful and blustering?”
  • اشتهی داری چه خوردی بامداد  ** که چنین سرمستی و پر لاف و باد 
  • He replied, “If I had bread, (whether) dry or moist, how should I lay claim to prophecy?
  • گفت اگر نانم بدی خشک و طری  ** کی کنیمی دعوی پیغامبری 
  • To claim to be a prophet amongst these people is like seeking a heart from a mountain. 1140
  • دعوی پیغامبری با این گروه  ** هم‌چنان باشد که دل جستن ز کوه 
  • No one (ever) sought intellect and heart from mountains and rocks: none sought (from them) understanding and apprehension of a difficult point of discourse.
  • کس ز کوه و سنگ عقل و دل نجست  ** فهم و ضبط نکته‌ی مشکل نجست 
  • Whatever you say, the mountain replies the same: it makes a mock (of you) like the scoffers.
  • هر چه گویی باز گوید که همان  ** می‌کند افسوس چون مستهزیان 
  • What relation exists between this folk and the (Divine) message? Who can hope for (spiritual) life from a soulless thing?
  • از کجا این قوم و پیغام از کجا  ** از جمادی جان کرا باشد رجا