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2
484-533

  • Inasmuch as imitation is the bane of every good quality; imitation is (but) a straw, (even) if it is a mighty mountain.
  • ز آن که تقلید آفت هر نیکویی است ** که بود تقلید اگر کوه قوی است‏
  • If a blind man is big and choleric, deem him (only) a piece of flesh, since he has no eye (eye-sight). 485
  • گر ضریری لمترست و تیز خشم ** گوشت پاره‏ش دان چو او را نیست چشم‏
  • Though he (the blind imitator) speak words finer than a hair, his heart has no knowledge of these words.
  • گر سخن گوید ز مو باریکتر ** آن سرش را ز آن سخن نبود خبر
  • He has a certain intoxication from his own words, but there is a good way (distance) between him and the Wine.
  • مستیی دارد ز گفت خود و لیک ** از بر وی تا به می راهی است نیک‏
  • He is like a river-bed: it does not drink any water; the water passes through it to the water-drinkers.
  • همچو جوی است او نه او آبی خورد ** آب از او بر آب خواران بگذرد
  • The water does not settle in the river-bed because the river-bed is not thirsty and water-drinking.
  • آب در جو ز آن نمی‏گیرد قرار ** ز آن که آن جو نیست تشنه و آب خوار
  • Like a reed-flute, he makes a piteous lament, but he (only) seeks a purchaser (admirer). 490
  • همچو نایی ناله‏ی زاری کند ** لیک بیگار خریداری کند
  • The imitator in his discourse is (like) a professional mourner: that wicked man has no motive except cupidity.
  • نوحه‏گر باشد مقلد در حدیث ** جز طمع نبود مراد آن خبیث‏
  • The professional mourner utters burning words (of grief), but where is the glow of heart (heartfelt sorrow) and the rent skirt?
  • نوحه‏گر گوید حدیث سوزناک ** لیک کو سوز دل و دامان چاک‏
  • Between the true knower and the blind imitator there are (great) differences, for the former is like David, while the other is (but) an echo.
  • از محقق تا مقلد فرق‏هاست ** کاین چو داود است و آن دیگر صداست‏
  • The source of the former’s words is a glow (of feeling), whereas the imitator is one who learns old things (by rote).
  • منبع گفتار این سوزی بود ** و آن مقلد کهنه آموزی بود
  • Beware! Be not duped by those sorrowful words” the ox bears the load, but it is the cart that moans (creaks). 495
  • هین مشو غره بدان گفت حزین ** بار بر گاو است و بر گردون حنین‏
  • Even the imitator is not disappointed of the (Divine) recompense: the professional mourner gets his wages at the (time of) reckoning.
  • هم مقلد نیست محروم از ثواب ** نوحه‏گر را مزد باشد در حساب‏
  • (Both) infidel and true believer say “God,” but there is a good difference between the two.
  • کافر و مومن خدا گویند لیک ** در میان هر دو فرقی هست نیک‏
  • The beggar says “God” for the sake of bread; the devout man says “God” from his soul.
  • آن گدا گوید خدا از بهر نان ** متقی گوید خدا از عین جان‏
  • If the beggar distinguished (God as He really is) from his own saying (the name of God), neither less nor more would remain before his eye.
  • گر بدانستی گدا از گفت خویش ** پیش چشم او نه کم ماندی نه پیش‏
  • For years that bread-seeker says “god”; like the ass, he carries the Qur’án for the sake of (being fed with) straw. 500
  • سالها گوید خدا آن نان خواه ** همچو خر مصحف کشد از بهر کاه‏
  • Had the word on his lips shone forth in his heart, his body would have been shivered to atoms.
  • گر بدل در تافتی گفت لبش ** ذره ذره گشته بودی قالبش‏
  • In sorcery the name of a demon finds the way (to success); you are earning a petty coin by means of the Name of God.
  • نام دیوی ره برد در ساحری ** تو به نام حق پشیزی می‏بری‏
  • How a peasant stroked a lion in the dark, because he thought it was his ox.
  • خاریدن روستایی در تاریکی شیر را به گمان آن که گاو اوست
  • A peasant tied an ox in the stable: a lion ate his ox and sat in its place.
  • روستایی گاو در آخر ببست ** شیر گاوش خورد و بر جایش نشست‏
  • The peasant went into the stable to (see) the ox: the man, groping into corners, was seeking the ox at night.
  • روستایی شد در آخر سوی گاو ** گاو را می‏جست شب آن کنج کاو
  • He was rubbing his hand on the limbs of the lion, back and side, now above, now below. 505
  • دست می‏مالید بر اعضای شیر ** پشت و پهلو گاه بالا گاه زیر
  • The lion said, “If the light were to become greater, his gall-bladder would burst and his heart would turn to blood.
  • گفت شیر ار روشنی افزون شدی ** زهره‏اش بدریدی و دل خون شدی‏
  • He is stroking me like this so boldly because in this (dark) night he thinks I am the ox.”
  • این چنین گستاخ ز آن می‏خاردم ** کاو درین شب گاو می‏پنداردم‏
  • God is saying, “O blind dupe, did not Túr (Sinai) fall in pieces at My Name?
  • حق همی‏گوید که ای مغرور کور ** نه ز نامم پاره پاره گشت طور
  • For if We had sent down (revealed) a Book to the mountain, it would have been riven asunder, then cut to pieces, and then it would have departed (disappeared).
  • که لو انزلنا کتابا للجبل ** لانصدع ثم انقطع ثم ارتحل‏
  • If Mount Uhud had been acquainted with Me, it would have been shivered to pieces and its heart would have been filled with blood.” 510
  • از من ار کوه احد واقف بدی ** پاره گشتی و دلش پر خون شدی‏
  • You have heard this from your father and mother; in consequence you have embraced it thoughtlessly.
  • از پدر وز مادر این بشنیده‏ای ** لاجرم غافل در این پیچیده‏ای‏
  • If you become acquainted with this without blind imitation, by (His) grace you will become immaterial, like a voice from Heaven.
  • گر تو بی‏تقلید از این واقف شوی ** بی‏نشان از لطف چون هاتف شوی‏
  • Hear this (following) story as a deterrent, in order that you may know the banefulness of blind imitation.
  • بشنو این قصه پی تهدید را ** تا بدانی آفت تقلید را
  • How the Súfís sold the traveller's beast (to pay) for the (expenses of the) mystic dance.
  • فروختن صوفیان بهیمه‏ی مسافر را جهت سماع
  • A Súfí, after journeying, arrived at a monastery (for Súfís); he took his mount and led it to the stable.
  • صوفیی در خانقاه از ره رسید ** مرکب خود برد و در آخر کشید
  • With his own hand he gave it a little water and some fodder: (he was) not such a Súfí as the one we told of before. 515
  • آب کش داد و علف از دست خویش ** نه چنان صوفی که ما گفتیم پیش‏
  • He took precaution for it against neglect and craziness, (but) when the (Divine) destiny comes to pass, of what avail is precaution?
  • احتیاطش کرد از سهو و خباط ** چون قضا آید چه سود است احتیاط
  • The Súfís were destitute and poor: poverty almost comprises an infidelity that brings (the soul) to perdition.
  • صوفیان در جوع بودند و فقیر ** کاد فقر أن یعی کفرا یبیر
  • O thou rich man who art full fed, beware of laughing at the unrighteousness of the suffering poor.
  • ای توانگر که تو سیری هین مخند ** بر کجی آن فقیر دردمند
  • On account of their destitution that Súfí flock, all of them, adopted (the expedient of) selling the ass,
  • از سر تقصیر آن صوفی رمه ** خر فروشی در گرفتند آن همه‏
  • Saying, “(In case) of necessity a carcase is lawful (food); (there is) many a vicious act that necessity made a virtuous one.” 520
  • کز ضرورت هست مرداری مباح ** بس فسادی کز ضرورت شد صلاح‏
  • They instantly sold the little ass; they fetched dainty viands and lit candles.
  • هم در آن دم آن خرک بفروختند ** لوت آوردند و شمع افروختند
  • Jubilation arose in the monastery: (they cried), “To-night there are dainties and music and dancing and voracity.
  • ولوله افتاد اندر خانقه ** کامشبان لوت و سماع است و شره‏
  • How much (more) of this (carrying the) wallet and this beggary? How much (more) of this patience and of this three-day fasting?
  • چند از این صبر و از این سه روزه چند ** چند از این زنبیل و این دریوزه چند
  • We also are of (God's) creatures, we have soul. Good luck (is ours) to-night: we have the guest (to entertain).”
  • ما هم از خلقیم و جان داریم ما ** دولت امشب میهمان داریم ما
  • Thereby they were sowing the seed of falsehood, for they deemed soul that which is not soul. 525
  • تخم باطل را از آن می‏کاشتند ** کان که آن جان نیست جان پنداشتند
  • And the traveller, too, was tired by the long journey and (gladly) saw that favour and fondness (with which they regarded him).
  • و آن مسافر نیز از راه دراز ** خسته بود و دید آن اقبال و ناز
  • The Súfís, one by one, caressed him: they were playing the game of (bestowing) pleasant attentions (on him).
  • صوفیانش یک به یک بنواختند ** نرد خدمتهای خوش می‏باختند
  • When he saw their affection towards him, he said, “If I don't make merry to-night, when (shall I do so)?”
  • گفت چون می‏دید میلانشان به وی ** گر طرب امشب نخواهم کرد کی‏
  • They ate the viands and began the samá‘ (musical dance); the monastery was filled with smoke and dust up to the roof—
  • لوت خوردند و سماع آغاز کرد ** خانقه تا سقف شد پر دود و گرد
  • The smoke of the kitchen, the dust of (raised by) beating the feet (dancing), the tumult (caused) by longing and ecstasy of spirit. 530
  • دود مطبخ گرد آن پا کوفتن ** ز اشتیاق و وجد جان آشوفتن‏
  • Now, waving their hands, they would beat (the ground with) their feet; now, in (religious) prostration, they would sweep the dais (with their foreheads).
  • گاه دست افشان قدم می‏کوفتند ** گه به سجده صفه را می‏روفتند
  • (Only) after long (waiting) does the Súfí gain his desire (the satisfaction of his appetite) from Fortune: for that reason the Súfí is a great eater;
  • دیر یابد صوفی آز از روزگار ** ز آن سبب صوفی بود بسیار خوار
  • Except, to be sure, the Súfí who has eaten his fill of the Light of God: he is free from the shame of beggary;
  • جز مگر آن صوفیی کز نور حق ** سیر خورد او فارغ است از ننگ دق‏