اژدهایی مرده دید آنجا عظیم ** که دلش از شکل او شد پر ز بیم
He espied there a huge dead dragon, at the aspect whereof his heart was filled with fear.
مارگیر اندر زمستان شدید ** مار می‌جست اژدهایی مرده دید
(Whilst) the snake-catcher was looking for snakes in the hard winter, he espied a dead dragon.
مارگیر از بهر حیرانی خلق ** مار گیرد اینت نادانی خلق
The snake-catcher catches snakes in order to amaze the people—behold the foolishness of the people!
آدمی کوهیست چون مفتون شود ** کوه اندر مار حیران چون شود
Man is a mountain: how should he be led into temptation? How should a mountain become amazed at a snake?
خویشتن نشناخت مسکین آدمی ** از فزونی آمد و شد در کمی1000
Wretched Man does not know himself: he has come from a high estate and fallen into lowlihood.
خویشتن را آدمی ارزان فروخت ** بود اطلس خویش بر دلقی بدوخت
Man has sold himself cheaply: he was satin, he has sewn himself on (become attached) to a tattered cloak.
صد هزاران مار و که حیران اوست ** او چرا حیران شدست و ماردوست
Hundreds of thousands of snakes and mountains are amazed at him: why (then) has he become amazed and fond of a snake?
مارگیر آن اژدها را بر گرفت ** سوی بغداد آمد از بهر شگفت
The snake-catcher took up that snake and came to Baghdád for the sake of (exciting) astonishment.
اژدهایی چون ستون خانه‌ای ** می‌کشیدش از پی دانگانه‌ای
In quest of a paltry fee he carried along a dragon like the pillar of a house,
کاژدهای مرده‌ای آورده‌ام ** در شکارش من جگرها خورده‌ام1005
Saying, “I have brought a dead dragon: I have suffered agonies in hunting it.”
او همی مرده گمان بردش ولیک ** زنده بود و او ندیدش نیک نیک
He thought it was dead, but it was living, and he did not see it very well.
او ز سرماها و برف افسرده بود ** زنده بود و شکل مرده می‌نمود
It was frozen by frosts and snow: it was alive, but it presented the appearance of the dead.
عالم افسردست و نام او جماد ** جامد افسرده بود ای اوستاد
The world is frozen: its name is jamád (inanimate): jámid is (means) “frozen,” O master.
باش تا خورشید حشر آید عیان ** تا ببینی جنبش جسم جهان
Wait till the sun of the Resurrection shall become manifest, that thou mayst see the movement of the world's body.
چون عصای موسی اینجا مار شد ** عقل را از ساکنان اخبار شد1010
When here (in this world) the rod of Moses became a snake, information was given to the intellect concerning motionless (inanimate) beings.
پاره‌ی خاک ترا چون مرد ساخت ** خاکها را جملگی شاید شناخت
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:
مرده زین سو اند و زان سو زنده‌اند ** خامش اینجا و آن طرف گوینده‌اند
(That) from this standpoint they are dead and from that standpoint they are living; (that they are) silent here and speaking yonder.
چون از آن سوشان فرستد سوی ما ** آن عصا گردد سوی ما اژدها
When He sends them from that quarter towards us, the rod becomes a dragon in relation to us.
کوهها هم لحن داودی کند ** جوهر آهن بکف مومی بود
The mountains too make a song like that of David, and the substance of iron is (as) wax in the hand.
باد حمال سلیمانی شود ** بحر با موسی سخن‌دانی شود1015
The wind becomes a bearer for Solomon, the sea becomes capable of understanding words in regard to Moses.
ماه با احمد اشارت‌بین شود ** نار ابراهیم را نسرین شود
The moon becomes able to see the sign in obedience to Ahmad (Mohammed), the fire becomes wild-roses for Abraham.
خاک قارون را چو ماری در کشد ** استن حنانه آید در رشد
The earth swallows Qárún (Korah) like a snake; the Moaning Pillar comes into (the way of) righteousness.
سنگ بر احمد سلامی می‌کند ** کوه یحیی را پیامی می‌کند
The stone salaams to Ahmad (Mohammed); the mountain sends a message to Yahyá (John the Baptist).
ما سمعیعیم و بصیریم و خوشیم ** با شما نامحرمان ما خامشیم
(They all say), “We have hearing and sight and are happy, (although) with you, the uninitiated, we are mute.”
چون شما سوی جمادی می‌روید ** محرم جان جمادان چون شوید1020
Forasmuch as ye are going towards (are inclined to) inanimateness (worldliness), how shall ye become familiar with the spiritual life of inanimate beings?