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3
1671-1720

  • This discourse hath no end. That dervish, through hunger, became feeble and his body a prisoner.
  • این سخن پایان ندارد آن فقیر ** از مجاعت شد زبون و تن اسیر
  • How the dervish became weak-kneed on plucking the pears from the tree, and how God’s chastisement came (upon him) without delay.
  • مضطرب شدن فقیر نذر کرده بکندن امرود از درخت و گوشمال حق رسیدن بی مهلت
  • For five days the wind did not cause a single pear to drop, and on account of the fire (pangs) of hunger his patience was fleeing (deserting him).
  • پنج روز آن باد امرودی نریخت ** ز آتش جوعش صبوری می‌گریخت
  • He espied several pears on a bough, (but) once more he acted with patience and restrained himself.
  • بر سر شاخی مرودی چند دید ** باز صبری کرد و خود را وا کشید
  • The wind came and lowered the end of the bough and caused his carnal nature to prevail for the eating of that (fruit).
  • باد آمد شاخ را سر زیر کرد ** طبع را بر خوردن آن چیر کرد
  • Hunger and weakness and the strength of pull and (the might of) Destiny made the ascetic unfaithful to his vow. 1675
  • جوع و ضعف و قوت جذب و قضا ** کرد زاهد را ز نذرش بی‌وفا
  • When he had plucked fruit from the pear-tree, he became frail (false) in his vow and promise.
  • چونک از امرودبن میوه سکست ** گشت اندر نذر وعهد خویش سست
  • At the same instant God’s chastisement arrived: it opened his eye and pulled his ear.
  • هم درآن دم گوشمال حق رسید ** چشم او بگشاد و گوش او کشید
  • How the Shaykh was suspected of being in company with thieves and had his hand cut off.
  • متهم کردن آن شیخ را با دزدان وبریدن دستش را
  • In that place there were twenty thieves and more, dividing the things they had stolen.
  • بیست از دزدان بدند آنجا و بیش ** بخش می‌کردند مسروقات خویش
  • The perfect had been apprised by an informer: the prefect’s men quickly fell upon them.
  • شحنه را غماز آگه کرده بود ** مردم شحنه بر افتادند زود
  • He (the officer in charge) cut off on the spot the left feet and right hands of them all, and a great hubbub arose. 1680
  • هم بدان‌جا پای چپ و دست راست ** جمله را ببرید و غوغایی بخاست
  • The ascetic’s hand too was cut off by mistake; he (the officer) was about to make his foot also fall (to the ground),
  • دست زاهد هم بریده شد غلط ** پاش را می‌خواست هم کردن سقط
  • (When), just in time, a very elect cavalier came up and shouted at the officer, “Look out, O dog!
  • در زمان آمد سواری بس گزین ** بانگ بر زد بر عوان کای سگ ببین
  • This is such-and-such a Shaykh, (one) of the Abdál (exalted saints) of God: why have you severed his hand?”
  • این فلان شیخست از ابدال خدا ** دست او را تو چرا کردی جدا
  • The officer rent his garment and went speedily to the prefect and gave him the information at once.
  • آن عوان بدرید جامه تیز رفت ** پیش شحنه داد آگاهیش تفت
  • The prefect came bare-footed, begging pardon. “I did not know,” he said; “God will bear me witness. 1685
  • شحنه آمد پا برهنه عذرخواه ** که ندانستم خدا بر من گواه
  • Pray now absolve me from this foul deed, O generous man and chief of the (destined) inhabitants of Paradise!”
  • هین بحل کن مر مرا زین کار زشت ** ای کریم و سرور اهل بهشت
  • He (the Shaykh) said, “I know the cause of this (wound inflicted by the) knife: I recognise my sin.
  • گفت می‌دانم سبب این نیش را ** می‌شناسم من گناه خویش را
  • I violated the sanctity of His oaths: therefore His judgement (sentence) took my right hand away.
  • من شکستم حرمت ایمان او ** پس یمینم برد دادستان او
  • I broke my covenant and knew ‘twas evil (to break it), so that (in consequence of my breaking it) that ill-omened audacity reached (recoiled upon) my hand.
  • من شکستم عهد و دانستم بدست ** تا رسید آن شومی جرات بدست
  • May my hand and my foot and brain and skin be offered in sacrifice, O governer, to the decree of the Beloved! 1690
  • دست ما و پای ما و مغز و پوست ** باد ای والی فدای حکم دوست
  • ‘Twas my (destined) lot. I absolve thee from this. Thou didst not know: thou hast no guilt (to answer for).
  • قسم من بود این ترا کردم حلال ** تو ندانستی ترا نبود وبال
  • And He that knew, He is the One whose command is (every-where) carried into execution: where is the power of struggling with God?”
  • و آنک او دانست او فرمان‌رواست ** با خدا سامان پیچیدن کجاست
  • Oh, many the bird flying in search of grain whose gullet was cut by its gullet (greediness)!
  • ای بسا مرغی پریده دانه‌جو ** که بریده حلق او هم حلق او
  • Oh, many the bird that, through its belly (appetite) and pangs of hunger, was made captive in a cage on the edge of a terrace!
  • ای بسا مرغی ز معده وز مغص ** بر کنار بام محبوس قفص
  • Oh, many the fish that, because of its gullet’s greed, was caught by a hook in water hard to reach! 1695
  • ای بسا ماهی در آب دوردست ** گشته از حرص گلو ماخوذ شست
  • Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of lust and gluttony! [Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of (her) vulva and throat!]
  • ای بسا مستور در پرده بده ** شومی فرج و گلو رسوا شده
  • Oh, many the learned and honest judge that was disgraced by greed and bribery!
  • ای بسا قاضی حبر نیک‌خو ** از گلو و رشوتی او زردرو
  • Nay, in the case of Hárút and Márút that wine (of lust) debarred them from ascending to Heaven.
  • بلک در هاروت و ماروت آن شراب ** از عروج چرخشان شد سد باب
  • On this account Báyazíd took precaution: he observed in himself remissness in (the performance of) the ritual prayer.
  • با یزید از بهر این کرد احتراز ** دید در خود کاهلی اندر نماز
  • (When) that possessor of the marrow (of spiritual knowledge) meditated concerning the cause, he perceived that the cause was (too) much water-drinking. 1700
  • از سبب اندیشه کرد آن ذو لباب ** دید علت خوردن بسیار از آب
  • He said, “For a year I will not drink water.” He acted accordingly, and God bestowed on him the power (to abstain).
  • گفت تا سالی نخواهم خورد آب ** آنچنان کرد و خدایش داد تاب
  • This was his least penance for the Religion’s sake: he became a (spiritual) sultan and the Pole of the Gnostics.
  • این کمینه جهد او بد بهر دین ** گشت او سلطان و قطب العارفین
  • Since the ascetic’s hand had been cut off by reason of his gullet (appetite), he closed the door of complaint.
  • چون بریده شد برای حلق دست ** مرد زاهد را در شکوی ببست
  • His name amongst the people came to be Shaykh Aqta’:the calamities (which he suffered because) of his gullet made him well-known by this (name).
  • شیخ اقطع گشت نامش پیش خلق ** کرد معروفش بدین آفات حلق
  • The miraculous gifts of Shaykh Aqta’, and how he used to weave palm-leaf baskets with both hands.
  • کرامات شیخ اقطع و زنبیل بافتن او بدو دست
  • A visitor found him in his hut, (and saw) that he was weaving a basket with both hands. 1705
  • در عریش او را یکی زایر بیافت ** کو بهر دو دست می زنبیل بافت
  • He (the Shaykh) said to him, “O enemy of thine own life, who hast come putting thy head into my hut.
  • گفت او را ای عدو جان خویش ** در عریشم آمده سر کرده پیش
  • Why hast thou made such hot haste?” He replied, “From excess of love and longing.”
  • این چراکردی شتاب اندر سباق ** گفت از افراط مهر و اشتیاق
  • Then he (the Shaykh) smiled and said, “Now come in, but keep this (thing) secret, O noble sir.
  • پس تبسم کرد و گفت اکنون بیا ** لیک مخفی دار این را ای کیا
  • Till I die, do not tell this to any one, neither to a comrade nor to a beloved nor to a worthless fellow.”
  • تا نمیرم من مگو این با کسی ** نه قرینی نه حبیبی نه خسی
  • Afterwards other folk, (looking) through his window, became acquainted with his weaving. 1710
  • بعد از آن قومی دگر از روزنش ** مطلع گشتند بر بافیدنش
  • He said, “O Creator, Thou knowest the wisdom (the purpose in this). I conceal (my secret), Thou hast revealed it.”
  • گفت حکمت را تو دانی کردگار ** من کنم پنهان تو کردی آشکار
  • The Divine inspiration came to him: “There were a number of people who were beginning to disbelieve in thee in (consequence of) this affliction,
  • آمد الهامش که یکچندی بدند ** که درین غم بر تو منکر می‌شدند
  • Saying, ‘Perchance he was a hypocrite in the Way (of God), so that God made him infamous among humankind.’
  • که مگر سالوس بود او در طریق ** که خدا رسواش کرد اندر فریق
  • I don not wish that that party should become infidels and in thinking evil (of thee) fall into perdition;
  • من نخواهم کان رمه کافر شوند ** در ضلالت در گمان بد روند
  • (Hence) We divulged this miracle- (namely), that We give thee a hand in thy working-time- 1715
  • این کرامت را بکردیم آشکار ** که دهیمت دست اندر وقت کار
  • To the end that these wretched evil-thinking men may not be turned back from the Lord of Heaven.
  • تا که آن بیچارگان بد گمان ** رد نگردند از جناب آسمان
  • Erstwhile, indeed, without these miracles I was giving thee consolation from My Person;
  • من ترا بی این کرامتها ز پیش ** خود تسلی دادمی از ذات خویش
  • This miracle I have given thee for their sake, and on that account have I bestowed on thee this (spiritual) lamp.
  • این کرامت بهر ایشان دادمت ** وین چراغ از بهر آن بنهادمت
  • Thou art past being afraid of bodily death and dismemberment of the limbs.
  • تو از آن بگذشته‌ای کز مرگ تن ** ترسی وز تفریق اجزای بدن
  • Vain imagination concerning the dismemberment of head and foot has gone from thee: there has come to thee, for a defence against imagination, a shield exceeding strong.” 1720
  • وهم تفریق سر و پا از تو رفت ** دفع وهم اسپر رسیدت نیک زفت
  • The reason why the magicians of Pharaoh had courage to suffer the amputation of their hands and feet.
  • سبب جرات ساحران فرعون بر قطع دست و پا