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5
1899-1923

  • کوه بیچاره چه داند گفت چیست  ** زانک موسی می‌بداند که تهیست 
  • How should the helpless mountain know what the words are? The mountain is empty of that (meaning) which Moses knows.

  • کوه می‌داند به قدر خویشتن  ** اندکی دارد ز لطف روح تن  1900
  • The mountain knows (only) according to its own measure: the body hath (only) a little of the grace of the spirit.

  • تن چو اصطرلاب باشد ز احتساب  ** آیتی از روح هم‌چون آفتاب 
  • The body is like the astrolabe in respect of (the use of the latter in) calculation (of altitudes): it is a sign (for seekers) of the sun-like spirit.

  • آن منجم چون نباشد چشم‌تیز  ** شرط باشد مرد اصطرلاب‌ریز 
  • When the astronomer is not keen-sighted, an astrolabe-moulder is required,

  • تا صطرلابی کند از بهر او  ** تا برد از حالت خورشید بو 
  • To make an astrolabe for him in order that he may gain some knowledge concerning the state of the sun.

  • جان کز اصطرلاب جوید او صواب  ** چه قدر داند ز چرخ و آفتاب 
  • The soul that seeks (to learn) the truth from the (bodily) astrolabe—how much should it know of the (spiritual) sky and sun?

  • تو که ز اصطرب دیده بنگری  ** درجهان دیدن یقین بس قاصری  1905
  • You who observe (them) with the astrolabe of the eye are certainly very far short (of perfection) in your view of the (spiritual) world.

  • تو جهان را قدر دیده دیده‌ای  ** کو جهان سبلت چرا مالیده‌ای 
  • You have seen the (spiritual) world according to the measure of your eye, (and) where is the (spiritual) world (in relation to that)? Why, (then), have you twisted your moustache (so boastfully)?

  • عارفان را سرمه‌ای هست آن بجوی  ** تا که دریا گردد این چشم چو جوی 
  • The gnostics (mystics) possess a collyrium: seek it, in order that this eye which (now) resembles a river may become an ocean.

  • ذره‌ای از عقل و هوش ار با منست  ** این چه سودا و پریشان گفتنست 
  • If a single mote of reason and consciousness is (remaining) with me, what is this melancholy madness and distracted speech?

  • چونک مغز من ز عقل و هش تهیست  ** پس گناه من درین تخلیط چیست 
  • Since my brain is empty of reason and consciousness, how then am I at fault in this raving?

  • نه گناه اوراست که عقلم ببرد  ** عقل جمله‌ی عاقلان پیشش بمرد  1910
  • No; the fault is his, for he robbed me of my reason: in his presence the reason of all rational beings is dead.

  • یا مجیر العقل فتان الحجی  ** ما سواک للعقول مرتجی 
  • O thou who causest the reason to wander and the understanding to go astray, intelligences have no object of hope but thee.

  • ما اشتهیت العقل مذ جننتنی  ** ما حسدت الحسن مذ زینتنی 
  • I have never desired reason since thou mad’st me mad: I have never envied beauty since thou didst adorn me.

  • هل جنونی فی هواک مستطاب  ** قل بلی والله یجزیک الثواب 
  • Is my madness for love of thee approved? Say “Yes,” and God will reward thee.

  • گر بتازی گوید او ور پارسی  ** گوش و هوشی کو که در فهمش رسی 
  • Whether he speak Arabic or Persian, where is the ear and mind by means of which you should attain to the apprehension of it?

  • باده‌ی او درخور هر هوش نیست  ** حلقه‌ی او سخره‌ی هر گوش نیست  1915
  • His wine is not suitable to every mind, his ring is not subject to every ear.

  • باز دیگر آمدم دیوانه‌وار  ** رو رو ای جان زود زنجیری بیار 
  • Once again I have become mad-like: go, go, my (dear) soul, quickly fetch a chain;

  • غیر آن زنجیر زلف دلبرم  ** گر دو صد زنجیر آری بردرم 
  • (But if you bring any) except the chain of my beloved's curl— though you bring two hundred chains, I will burst them (all).

  • حکمت نظر کردن در چارق و پوستین کی فلینظر الانسان مم خلق 
  • The wise purpose (of Ayáz) in looking at his rustic shoon and sheepskin jacket—then let Man consider from what he was created.

  • بازگردان قصه‌ی عشق ایاز  ** که آن یکی گنجیست مالامال راز 
  • Bring back (to my mind) the story of Ayáz's love; for ’tis a treasure full of mystery.

  • می‌رود هر روز در حجره‌ی برین  ** تا ببیند چارقی با پوستین 
  • Every day he is going into the uppermost chamber to see his rustic shoon and sheepskin jacket,

  • زانک هستی سخت مستی آورد  ** عقل از سر شرم از دل می‌برد  1920
  • Because (self-)existence produces grievous intoxication: it removes intelligence from the head and reverence from the heart.

  • صد هزاران قرن پیشین را همین  ** مستی هستی بزد ره زین کمین 
  • From this ambush this same intoxication of (self-)existence waylaid a hundred thousand generations of old.

  • شد عزرائیلی ازین مستی بلیس  ** که چرا آدم شود بر من رئیس 
  • By this (self-)existence an ‘Azázíl was made to be Iblís, saying, “Why should Adam become lord over me?

  • خواجه‌ام من نیز و خواجه‌زاده‌ام  ** صد هنر را قابل و آماده‌ام 
  • I too am noble and nobly-born: I am capable of receiving and ready for (receiving) a hundred excellences.