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3
975-1024

  • Thy fire hath not Pharaoh's fuel; otherwise, it is one that throws out flames like Pharaoh. 975
  • آتشت را هیزم فرعون نیست ** ورنه چون فرعون او شعله‌زنیست
  • Story of the snake-catcher who thought the frozen serpent was dead and wound it in ropes and brought it to Baghdád.
  • حکایت مارگیر کی اژدهای فسرده را مرده پنداشت در ریسمانهاش پیچید و آورد به بغداد
  • Listen to a tale of the chronicler, in order that you may get an inkling of this veiled mystery.
  • یک حکایت بشنو از تاریخ‌گوی ** تا بری زین راز سرپوشیده بوی
  • A snake-catcher went to the mountains to catch a snake by his incantations.
  • مارگیری رفت سوی کوهسار ** تا بگیرد او به افسونهاش مار
  • Whether one be slow or speedy (in movement), he that is a seeker will be a finder.
  • گر گران و گر شتابنده بود ** آنک جویندست یابنده بود
  • Always apply yourself with both hands (with all your might) to seeking, for search is an excellent guide on the way.
  • در طلب زن دایما تو هر دو دست ** که طلب در راه نیکو رهبرست
  • (Though you be) lame and limping and bent in figure and unmannerly, ever creep towards Him and be in quest of Him. 980
  • لنگ و لوک و خفته‌شکل و بی‌ادب ** سوی او می‌غیژ و او را می‌طلب
  • Now by speech and now by silence and now by smelling, catch in every quarter the scent of the King.
  • گه بگفت و گه بخاموشی و گه ** بوی کردن گیر هر سو بوی شه
  • Jacob said to his sons, “Make search for Joseph beyond (all) bounds.
  • گفت آن یعقوب با اولاد خویش ** جستن یوسف کنید از حد بیش
  • In this search earnestly direct your every sense towards every side, like one that is ready.”
  • هر حس خود را درین جستن بجد ** هر طرف رانید شکل مستعد
  • He (Jacob) said, “Do not despair of God's breath (mercy)”; go thou (also) to and fro as one that has lost his son.
  • گفت از روح خدا لا تیاسوا ** همچو گم کرده پسر رو سو بسو
  • Inquire by means of the sense of the mouth, and lay your ears on the four roads of that (which ye seek). 985
  • از ره حس دهان پرسان شوید ** گوش را بر چار راه آن نهید
  • Whenever a sweet scent comes, smell in the direction of that mystery, for ye are acquainted with that direction.
  • هر کجا بوی خوش آید بو برید ** سوی آن سر کاشنای آن سرید
  • Whenever thou art aware of a kindness from any one, ’tis possible thou mayst find the way to the source of the kindness.
  • هر کجا لطفی ببینی از کسی ** سوی اصل لطف ره یابی عسی
  • All these lovely things are from a deep Sea: leave the part and keep thine eye (fixed) upon the Whole.
  • این همه خوشها ز دریاییست ژرف ** جزو را بگذار و بر کل دار طرف
  • The wars of mankind are for the sake of Beauty; the garniture of ungarnishedness is the sign of the Túbá tree.
  • جنگهای خلق بهر خوبیست ** برگ بی برگی نشان طوبیست
  • The angers of mankind are for the sake of Peace; restlessness is ever the snare for Rest. 990
  • خشمهای خلق بهر آشتیست ** دام راحت دایما بی‌راحتیست
  • Every blow is for the sake of fondness; every complaint makes (thee) aware of gratitude (due for benefits received).
  • هر زدن بهر نوازش را بود ** هر گله از شکر آگه می‌کند
  • Smell (all the way) from the part to the Whole, O noble one; smell (all the way) from opposite to opposite, O wise one.
  • بوی بر از جزو تا کل ای کریم ** بوی بر از ضد تا ضد ای حکیم
  • Assuredly wars bring peace; the snake-catcher sought the snake for the purpose of friendship.
  • جنگلها می آشتی آرد درست ** مارگیر از بهر یاری مار جست
  • Man seeks a snake for the purpose of friendship and cares for one that is without care (for him).
  • بهر یاری مار جوید آدمی ** غم خورد بهر حریف بی‌غمی
  • He (the snake-catcher) was searching for a big snake round about the mountains and in the days of snow. 995
  • او همی‌جستی یکی ماری شگرف ** گرد کوهستان و در ایام برف
  • He espied there a huge dead dragon, at the aspect whereof his heart was filled with fear.
  • اژدهایی مرده دید آنجا عظیم ** که دلش از شکل او شد پر ز بیم
  • (Whilst) the snake-catcher was looking for snakes in the hard winter, he espied a dead dragon.
  • مارگیر اندر زمستان شدید ** مار می‌جست اژدهایی مرده دید
  • The snake-catcher catches snakes in order to amaze the people—behold the foolishness of the people!
  • مارگیر از بهر حیرانی خلق ** مار گیرد اینت نادانی خلق
  • Man is a mountain: how should he be led into temptation? How should a mountain become amazed at a snake?
  • آدمی کوهیست چون مفتون شود ** کوه اندر مار حیران چون شود
  • Wretched Man does not know himself: he has come from a high estate and fallen into lowlihood. 1000
  • خویشتن نشناخت مسکین آدمی ** از فزونی آمد و شد در کمی
  • Man has sold himself cheaply: he was satin, he has sewn himself on (become attached) to a tattered cloak.
  • خویشتن را آدمی ارزان فروخت ** بود اطلس خویش بر دلقی بدوخت
  • Hundreds of thousands of snakes and mountains are amazed at him: why (then) has he become amazed and fond of a snake?
  • صد هزاران مار و که حیران اوست ** او چرا حیران شدست و ماردوست
  • The snake-catcher took up that snake and came to Baghdád for the sake of (exciting) astonishment.
  • مارگیر آن اژدها را بر گرفت ** سوی بغداد آمد از بهر شگفت
  • In quest of a paltry fee he carried along a dragon like the pillar of a house,
  • اژدهایی چون ستون خانه‌ای ** می‌کشیدش از پی دانگانه‌ای
  • Saying, “I have brought a dead dragon: I have suffered agonies in hunting it.” 1005
  • کاژدهای مرده‌ای آورده‌ام ** در شکارش من جگرها خورده‌ام
  • He thought it was dead, but it was living, and he did not see it very well.
  • او همی مرده گمان بردش ولیک ** زنده بود و او ندیدش نیک نیک
  • It was frozen by frosts and snow: it was alive, but it presented the appearance of the dead.
  • او ز سرماها و برف افسرده بود ** زنده بود و شکل مرده می‌نمود
  • The world is frozen: its name is jamád (inanimate): jámid is (means) “frozen,” O master.
  • عالم افسردست و نام او جماد ** جامد افسرده بود ای اوستاد
  • Wait till the sun of the Resurrection shall become manifest, that thou mayst see the movement of the world's body.
  • باش تا خورشید حشر آید عیان ** تا ببینی جنبش جسم جهان
  • When here (in this world) the rod of Moses became a snake, information was given to the intellect concerning motionless (inanimate) beings. 1010
  • چون عصای موسی اینجا مار شد ** عقل را از ساکنان اخبار شد
  • Since He (God) made thy piece of earth a man, thou shouldst recognise (the real nature of) the entire sum of the particles of earth:
  • پاره‌ی خاک ترا چون مرد ساخت ** خاکها را جملگی شاید شناخت
  • (That) from this standpoint they are dead and from that standpoint they are living; (that they are) silent here and speaking yonder.
  • مرده زین سو اند و زان سو زنده‌اند ** خامش اینجا و آن طرف گوینده‌اند
  • When He sends them from that quarter towards us, the rod becomes a dragon in relation to us.
  • چون از آن سوشان فرستد سوی ما ** آن عصا گردد سوی ما اژدها
  • The mountains too make a song like that of David, and the substance of iron is (as) wax in the hand.
  • کوهها هم لحن داودی کند ** جوهر آهن بکف مومی بود
  • The wind becomes a bearer for Solomon, the sea becomes capable of understanding words in regard to Moses. 1015
  • باد حمال سلیمانی شود ** بحر با موسی سخن‌دانی شود
  • The moon becomes able to see the sign in obedience to Ahmad (Mohammed), the fire becomes wild-roses for Abraham.
  • ماه با احمد اشارت‌بین شود ** نار ابراهیم را نسرین شود
  • The earth swallows Qárún (Korah) like a snake; the Moaning Pillar comes into (the way of) righteousness.
  • خاک قارون را چو ماری در کشد ** استن حنانه آید در رشد
  • The stone salaams to Ahmad (Mohammed); the mountain sends a message to Yahyá (John the Baptist).
  • سنگ بر احمد سلامی می‌کند ** کوه یحیی را پیامی می‌کند
  • (They all say), “We have hearing and sight and are happy, (although) with you, the uninitiated, we are mute.”
  • ما سمعیعیم و بصیریم و خوشیم ** با شما نامحرمان ما خامشیم
  • Forasmuch as ye are going towards (are inclined to) inanimateness (worldliness), how shall ye become familiar with the spiritual life of inanimate beings? 1020
  • چون شما سوی جمادی می‌روید ** محرم جان جمادان چون شوید
  • Go (forth) from inanimateness into the world of spirits, hearken to the loud noise of the particles of the world.
  • از جمادی عالم جانها روید ** غلغل اجزای عالم بشنوید
  • The glorification of God by inanimate beings will become evident to thee; the doubts suggested by (false) interpretations will not carry thee away (from the truth).
  • فاش تسبیح جمادات آیدت ** وسوسه‌ی تاویلها نربایدت
  • Since thy soul hath not the lamps (the lights necessary) for seeing, thou hast made interpretations,
  • چون ندارد جان تو قندیلها ** بهر بینش کرده‌ای تاویلها
  • Saying, “How should visible glorification (of God) be the meaning intended? The claim to see (that glorification) is an erroneous fancy.
  • که غرض تسبیح ظاهر کی بود ** دعوی دیدن خیال غی بود