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6
4010-4034

  • زین لسان الطیر عام آموختند  ** طمطراق و سروری اندوختند  4010
  • The vulgar have learned this birds' language and (by means of it) have acquired prestige and authority.

  • صورت آواز مرغست آن کلام  ** غافلست از حال مرغان مرد خام 
  • That terminology is (only) the image (imitation) of the bird's voice: the uninitiated man is ignorant of the (inward) state of the birds.

  • کو سلیمانی که داند لحن طیر  ** دیو گرچه ملک گیرد هست غیر 
  • Where is the Solomon who knows the birds' song? The demon, though he seize the kingdom (of Solomon), is an alien.

  • دیو بر شبه سلیمان کرد ایست  ** علم مکرش هست و علمناش نیست 
  • The demon in the likeness of Solomon stood (in Solomon's place): he knows how to deceive, but he does not possess (the knowledge denoted by the words) we have been taught.

  • چون سلیمان از خدا بشاش بود  ** منطق الطیری ز علمناش بود 
  • Inasmuch as Solomon was rejoiced exceedingly by (the favour of) God, he had a birds' language (derived) from we have been taught.

  • تو از آن مرغ هوایی فهم کن  ** که ندیدستی طیور من لدن  4015
  • Understand that you are a bird of the (common) air because you have not beheld the esoteric birds.

  • جای سیمرغان بود آن سوی قاف  ** هر خیالی را نباشد دست‌باف 
  • The home of the Símurghs is beyond (Mt) Qáf: it is not (like) a hand-loom (easily accessible) to any imagination,

  • جز خیالی را که دید آن اتفاق  ** آنگهش بعدالعیان افتد فراق 
  • But only to the imagination that beholds it by chance and then, after the vision, is parted (from it)—

  • نه فراق قطع بهر مصلحت  ** که آمنست از هر فراق آن منقبت 
  • Not a parting that involves severance, (but a parting) for a wise purpose; for that high estate is secure from every (real) parting.

  • بهر استبقاء آن روحی جسد  ** آفتاب از برف یک‌دم درکشد 
  • In order to preserve the spiritual body the (Divine) Sun for a time withdraws (His beams) from the snow.

  • بهر جان خویش جو زیشان صلاح  ** هین مدزد از حرف ایشان اصطلاح  4020
  • Seek good for thy soul from them (who have attained unto God): beware, do not steal mystical expressions from their language.

  • آن زلیخا از سپندان تا به عود  ** نام جمله چیز یوسف کرده بود 
  • Zalíkhá had applied to Joseph the name of everything, from rue-seed to aloeswood.

  • نام او در نامها مکتوم کرد  ** محرمان را سر آن معلوم کرد 
  • She concealed his name in (all other) names and made the inner meaning thereof known to (none but her) confidants.

  • چون بگفتی موم ز آتش نرم شد  ** این بدی کان یار با ما گرم شد 
  • When she said, “The wax is softened by the fire,” this meant, “My beloved is very fond of me.”

  • ور بگفتی مه برآمد بنگرید  ** ور بگفتی سبز شد آن شاخ بید 
  • And if she said, “Look, the moon is risen”; or if she said, “The willow-bough is green (with new leaves)”;

  • ور بگفتی برگها خوش می‌طپند  ** ور بگفتی خوش همی‌سوزد سپند  4025
  • Or if she said, “The leaves are quivering mightily”; or if she said, “The rue-seed is burning merrily”;

  • ور بگفتی گل به بلبل راز گفت  ** ور بگفتی شه سر شهناز گفت 
  • Or if she said, “The rose has told her secret to the nightingale”; or if she said, “The king has disclosed his passion for Shahnáz”;

  • ور بگفتی چه همایونست بخت  ** ور بگفتی که بر افشانید رخت 
  • Or if she said, “How auspicious is Fortune!” or if she said, “Give the furniture a good dusting”;

  • ور بگفتی که سقا آورد آب  ** ور بگفتی که بر آمد آفتاب 
  • Or if she said, “The water-carrier has brought the water”; or if she said, “The sun is risen”;

  • ور بگفتی دوش دیگی پخته‌اند  ** یا حوایج از پزش یک لخته‌اند 
  • Or if she said, “Last night they cooked a potful of food” or “The vegetables are cooked to perfection”;

  • ور بگفتی هست نانها بی‌نمک  ** ور بگفتی عکس می‌گردد فلک  4030
  • Or if she said, “The loaves have no salt (savour)”; or if she said, “The heavenly sphere is going round in the contrary direction”;

  • ور بگفتی که به درد آمد سرم  ** ور بگفتی درد سر شد خوشترم 
  • Or if she said, “My head aches”; or if she said, “My headache is better”—

  • گر ستودی اعتناق او بدی  ** ور نکوهیدی فراق او بدی 
  • If she praised, ’twas his (Joseph's) caresses (that she meant); and if she blamed, ’twas separation from him (that she meant).

  • صد هزاران نام گر بر هم زدی  ** قصد او و خواه او یوسف بدی 
  • If she piled up a hundred thousand names, her meaning and intention was always Joseph.

  • گرسنه بودی چو گفتی نام او  ** می‌شدی او سیر و مست جام او 
  • Were she hungry, as soon as she spoke his name she would be filled (with spiritual food) and intoxicated by his cup.