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4
1293-1317

  • تا کتبهای طبیبی ساختند ** جسم را از رنج می‌پرداختند
  • So that they compiled medical books and were relieving the body from pain.

  • این نجوم و طب وحی انبیاست ** عقل و حس را سوی بی‌سو ره کجاست
  • This astronomy and medicine is (knowledge given by) Divine inspiration to the prophets: where is the way for intellect and sense (to advance) towards that which is without (spatial) direction?

  • عقل جزوی عقل استخراج نیست ** جز پذیرای فن و محتاج نیست 1295
  • The particular (individual) intellect is not the intellect (capable) of production: it is only the receiver of science and is in need (of teaching).

  • قابل تعلیم و فهمست این خرد ** لیک صاحب وحی تعلیمش دهد
  • This intellect is capable of being taught and of apprehending, but (only) the man possessed of Divine inspiration gives it the teaching (which it requires).

  • جمله حرفتها یقین از وحی بود ** اول او لیک عقل آن را فزود
  • Assuredly, in their beginning, all trades (crafts and professions) were (derived) from Divine inspiration, but the intellect added (something) to them.

  • هیچ حرفت را ببین کین عقل ما ** تاند او آموختن بی‌اوستا
  • Consider whether this intellect of ours can learn any trade without a master.

  • گرچه اندر مکر موی‌اشکاف بد ** هیچ پیشه رام بی‌استا نشد
  • Although it (the intellect) was hair-splitting (subtle and ingenious) in contrivance, no trade was subdued (brought under command) without a master.

  • دانش پیشه ازین عقل ار بدی ** پیشه‌ی بی‌اوستا حاصل شدی 1300
  • If knowledge of a trade were (derived) from this intellect, any trade would be acquired without a master.

  • آموختن پیشه گورکنی قابیل از زاغ پیش از آنک در عالم علم گورکنی و گور بود
  • How Qábíl (Cain) learned the trade of grave-digging from the crow (raven), before knowledge of grave-digging and graves existed in the world.

  • کندن گوری که کمتر پیشه بود ** کی ز فکر و حیله و اندیشه بود
  • When was grave-digging, which was the meanest trade (of all), (acquired) from thought and cunning and meditation?

  • گر بدی این فهم مر قابیل را ** کی نهادی بر سر او هابیل را
  • If Qábíl had possessed this understanding, how should he have placed (the body of) Hábíl (Abel) on his head?—

  • که کجا غایب کنم این کشته را ** این به خون و خاک در آغشته را
  • Saying, “Where shall I hide this murdered one, this man bestained with blood and earth?”

  • دید زاغی زاغ مرده در دهان ** بر گرفته تیز می‌آمد چنان
  • He espied a crow which had taken up a dead crow in its mouth and was approaching (ever) so quickly.

  • از هوا زیر آمد و شد او به فن ** از پی تعلیم او را گورکن 1305
  • It came down from the air and began skilfully to dig a grave for it (the dead crow) for the purpose of teaching (him).

  • پس به چنگال از زمین انگیخت گرد ** زود زاغ مرده را در گور کرد
  • Then with its talons it raised dust from the ground and speedily put the dead crow in the grave.

  • دفن کردش پس بپوشیدش به خاک ** زاغ از الهام حق بد علم‌ناک
  • It buried it, then it covered it with earth: the crow was endowed with knowledge through the inspiration (given) of God.

  • گفت قابیل آه شه بر عقل من ** که بود زاغی ز من افزون به فن
  • Qábíl cried, “Oh, fie on my intellect! for a crow is superior to me in skill.”

  • عقل کل را گفت مازاغ البصر ** عقل جزوی می‌کند هر سو نظر
  • Concerning the Universal Intellect He (God) hath said, “The sight did not rove (má zágh),” (but) the particular intellect is looking in every direction.

  • عقل مازاغ است نور خاصگان ** عقل زاغ استاد گور مردگان 1310
  • The Intellect whose sight does not rove (‘aql-i má zágh) is the light of the elect; the crow-intellect (‘aql-i zágh) is the sexton for the (spiritually) dead.

  • جان که او دنباله‌ی زاغان پرد ** زاغ او را سوی گورستان برد
  • The spirit that flies after crows—the crow carries it towards the graveyard.

  • هین مدو اندر پی نفس چو زاغ ** کو به گورستان برد نه سوی باغ
  • Beware! Do not run in pursuit of the crow-like fleshly soul, for it carries (thee) to the graveyard, not towards the orchard.

  • گر روی رو در پی عنقای دل ** سوی قاف و مسجد اقصای دل
  • If thou go, go in pursuit of the ‘Anqá of the heart, towards the Qáf and Farther Mosque of the heart.

  • نوگیاهی هر دم ز سودای تو ** می‌دمد در مسجد اقصای تو
  • Every moment from thy cogitation a new plant is growing in thy Farther Mosque.

  • تو سلیمان‌وار داد او بده ** پی بر از وی پای رد بر وی منه 1315
  • Do thou, like Solomon, give it its due: investigate it, do not lay upon it the foot of rejection,

  • زانک حال این زمین با ثبات ** باز گوید با تو انواع نبات
  • Because the various sorts of plants declare to thee the (inward) state of this firm-set earth.

  • در زمین گر نیشکر ور خود نیست ** ترجمان هر زمین نبت ویست
  • Whether in the earth there are sugar-canes or only (common) reeds, every earth (soil) is interpreted by its plants.