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2
3652-3701

  • In such and such a forest there is a green tree, very tall and broad, and every branch of it is big.”
  • در فلان بیشه درختی هست سبز ** بس بلند و پهن و هر شاخیش گبز
  • The king's envoy, who had braced his belt for the quest, was hearing a different kind of report from every one;
  • قاصد شه بسته در جستن کمر ** می‏شنید از هر کسی نوعی خبر
  • There for years he travelled much, (whilst) the king kept sending money to him.
  • بس سیاحت کرد آن جا سالها ** می‏فرستادش شهنشه مالها
  • After he had suffered much fatigue in that foreign land, at last he became too exhausted to seek (any longer). 3655
  • چون بسی دید اندر آن غربت تعب ** عاجز آمد آخر الامر از طلب‏
  • No trace of the object of pursuit was discovered: of what he wanted nothing appeared but the report.
  • هیچ از مقصود اثر پیدا نشد ** ز آن غرض غیر خبر پیدا نشد
  • The thread of his hope snapped, the thing he had sought became unsought in the end.
  • رشته‏ی امید او بگسسته شد ** جسته‏ی او عاقبت ناجسته شد
  • He resolved to return to the king, (and set out) shedding tears and traversing the way.
  • کرد عزم باز گشتن سوی شاه ** اشک می‏بارید و می‏برید راه‏
  • How the Shaykh explained the hidden meaning of the tree to the seeker who was in the bondage of formalism.
  • شرح کردن شیخ سر آن درخت را با آن طالب مقلد
  • There was a wise Shaykh, a noble Qutb, at the halting-place where the king's intimate fell into despair.
  • بود شیخی عالمی قطبی کریم ** اندر آن منزل که آیس شد ندیم‏
  • He (the envoy) said, “Being without hope, I will go to him, and set out on the road (again) from his threshold, 3660
  • گفت من نومید پیش او روم ** ز آستان او به راه اندر شوم‏
  • In order that his prayer (blessing) may accompany me, since I have no hope of (winning) my heart's desire.”
  • تا دعای او بود همراه من ** چون که نومیدم من از دل خواه من‏
  • With tearful eyes he went to the Shaykh: he was raining tears, like a cloud.
  • رفت پیش شیخ با چشم پر آب ** اشک می‏بارید مانند سحاب‏
  • “O Shaykh,” he cried, “it is the time for mercy and pity; I am in despair: now is the time for kindness.”
  • گفت شیخا وقت رحم و رقت است ** ناامیدم وقت لطف این ساعت است‏
  • He (the Shaykh) said, “Say plainly what is the cause of thy despair: what is thy object? what hast thou in view?”
  • گفت وا گو کز چه نومیدیستت ** چیست مطلوب تو رو با چیستت‏
  • He answered, “The Emperor chose me out to seek a certain branching tree, 3665
  • گفت شاهنشاه کردم اختیار ** از برای جستن یک شاخسار
  • For there is a tree, unique in (all) the quarters (of the world): its fruit is (of) the substance of the Water of Life.
  • که درختی هست نادر در جهات ** میوه‏ی او مایه‏ی آب حیات‏
  • I have sought (it) for years and seen no sign (of it) except the gibes and ridicule of these merry men.”
  • سالها جستم ندیدم یک نشان ** جز که طنز و تسخر این سر خوشان‏
  • The Shaykh laughed and said to him, “O simpleton, this is the tree of knowledge in the sage—
  • شیخ خندید و بگفتش ای سلیم ** این درخت علم باشد در علیم‏
  • Very high and very grand and very far-spreading: (it is) a Water of Life from the all-encompassing Sea (of God).
  • بس بلند و بس شگرف و بس بسیط ** آب حیوانی ز دریای محیط
  • Thou hast gone after the form, O ignorant man: hence thou art without fruit and produce from the bough of reality. 3670
  • تو به صورت رفته‏ای ای بی‏خبر ** ز آن ز شاخ معنیی بی‏بار و بر
  • Sometimes it is named ‘tree,’ sometimes ‘sun’; sometimes it is named ‘sea,’ sometimes ‘cloud.’
  • گه درختش نام شد گه آفتاب ** گاه بحرش نام گشت و گه سحاب‏
  • (It is) that one (thing) from which a hundred thousand effects arise: its least effects are everlasting life.
  • آن یکی کش صد هزار آثار خاست ** کمترین آثار او عمر بقاست‏
  • Although (in essence) it is single, it hath a thousand effects: innumerable names befit (may be properly applied to) that one (thing).
  • گر چه فرد است او اثر دارد هزار ** این یکی را نام شاید بی‏شمار
  • One person may be father in relation to thee; in regard to another individual he may be son.
  • آن یکی شخص ترا باشد پدر ** در حق شخصی دگر باشد پسر
  • In regard to another he may be wrath and a foe; in regard to another he may be graciousness and a friend. 3675
  • در حق دیگر بود قهر و عدو ** در حق دیگر بود لطف و نکو
  • (He hath) hundreds of thousands of names, (but) he is one man: the owner of every quality belonging to him is blind to (incapable of) giving any (true) description (of him).
  • صد هزاران نام و او یک آدمی ** صاحب هر وصفش از وصفی عمی‏
  • Whoever seeks the (mere) name, if he is entrusted (with a confidential mission) he is hopeless and in distraction, even as thou art.
  • هر که جوید نام اگر صاحب ثقه است ** همچو تو نومید و اندر تفرقه است‏
  • Why dost thou stick to the name ‘tree,’ so that thou art left bitterly disappointed and ill-fortuned?
  • تو چه بر چفسی بر این نام درخت ** تا بمانی تلخ کام و شور بخت‏
  • Pass on from the name and look at the attributes, in order that the attributes may show thee the way to the essence.”
  • در گذر از نام و بنگر در صفات ** تا صفاتت ره نماید سوی ذات‏
  • The disagreement of mankind is caused by names: peace ensues when they advance to the reality (denoted by the name). 3680
  • اختلاف خلق از نام اوفتاد ** چون به معنی رفت آرام اوفتاد
  • How four persons quarrelled about grapes, which were known to each of them by a different name.
  • منازعت چهار کس جهت انگور که هر یکی به نام دیگر فهم کرده بود آن را
  • A certain man gave a dirhem to four persons: one of them (a Persian) said, “I will spend this on angúr.”
  • چار کس را داد مردی یک درم ** آن یکی گفت این به انگوری دهم‏
  • The second one was an Arab: he said, “No, I want ‘inab, not angúr, O rascal!”
  • آن یکی دیگر عرب بد گفت لا ** من عنب خواهم نه انگور ای دغا
  • The third was a Turk; and he said, “This (money) is mine: I don't want ‘inab, I want uzum.”
  • آن یکی ترکی بدو گفت ای گزم ** من نمی‏خواهم عنب خواهم ازم‏
  • The fourth, a Greek, said, “Stop this talk: I want istáfíl.”
  • آن یکی رومی بگفت این قیل را ** ترک کن خواهیم استافیل را
  • These people began fighting in contention with one another, because they were unaware of the hidden meaning of the names. 3685
  • در تنازع آن نفر جنگی شدند ** که ز سر نامها غافل بدند
  • In their folly they smote each other with their fists: they were full of ignorance and empty of knowledge.
  • مشت بر هم می‏زدند از ابلهی ** پر بدند از جهل و از دانش تهی‏
  • If a master of the esoteric had been there, a revered and many-languaged man, he would have pacified them;
  • صاحب سری عزیزی صد زبان ** گر بدی آن جا بدادی صلح‏شان‏
  • And then he would have said, “With this one dirhem I will give all of you what ye wish.
  • پس بگفتی او که من زین یک درم ** آرزوی جمله‏تان را می‏خرم‏
  • When without deceit ye surrender your hearts (to me), this dirhem will do all this for you.
  • چون که بسپارید دل را بی‏دغل ** این درمتان می‏کند چندین عمل‏
  • Your one dirhem will become four—the result desired: four enemies will become one through unanimity. 3690
  • یک درمتان می‏شود چار المراد ** چار دشمن می‏شود یک ز اتحاد
  • What each one of you says produces strife and separation; what I say brings you agreement.
  • گفت هر یک تان دهد جنگ و فراق ** گفت من آرد شما را اتفاق‏
  • Therefore be ye mute, keep silence, that I may be your tongue in speech and talk.”
  • پس شما خاموش باشید أنصتوا ** تا زبان تان من شوم در گفت‏وگو
  • (Even) if your words appear uniform (seem to express an agreement), in effect they are the source of contention and anger.
  • گر سخنتان می‏نماید یک نمط ** در اثر مایه‏ی نزاع است و سخط
  • Borrowed (accidental) heat produces no (essential) effect; natural heat hath (its own) effect.
  • گرمی عاریتی ندهد اثر ** گرمی خاصیتی دارد هنر
  • If you have made vinegar hot by means of fire, (still) when you drink it, it will undoubtedly increase the coldness (of your constitution), 3695
  • سرکه را گر گرم کردی ز آتش آن ** چون خوری سردی فزاید بی‏گمان‏
  • Because that (artificially produced) heat of it is exotic: its fundamental nature is coldness and tartness.
  • ز انکه آن گرمی او دهلیزی است ** طبع اصلش سردی است و تیزی است‏
  • And (on the other hand), though grape-syrup be frozen, my son, it will add heat to the liver when you drink it.
  • ور بود یخ بسته دوشاب ای پسر ** چون خوری گرمی فزاید در جگر
  • Hence the Shaykh's hypocrisy is better than our sincerity, for the former arises from (spiritual) insight, while the latter arises from (spiritual) blindness.
  • پس ریای شیخ به ز اخلاص ماست ** کز بصیرت باشد آن وین از عماست‏
  • From the Shaykh's discourse comes union (concord); the words of the corporealists (materialists) bring separation (discord).
  • از حدیث شیخ جمعیت رسد ** تفرقه آرد دم اهل حسد
  • As (for example) Solomon, who sped (on his prophetic mission) from God, and who knew the language of all birds— 3700
  • چون سلیمان کز سوی حضرت بتاخت ** کاو زبان جمله مرغان را شناخت‏
  • In the time of his just sway the deer made friends with the leopard and ceased from war.
  • در زمان عدلش آهو با پلنگ ** انس بگرفت و برون آمد ز جنگ‏