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2
2335-2384

  • گفت نه مستور صالح خواستم ** قحبه گشتند و ز غم تن کاستم‏ 2335
  • Dalqak replied, “I have (already) married nine chaste and virtuous women: they became harlots, and I wasted away with grief.

  • خواستم این قحبه را بی‏معرفت ** تا ببینم چون شود این عاقبت‏
  • I married this harlot without (previous) acquaintance (with her), in order to see how this one (also) would turn out in the end.

  • عقل را من آزمودم هم بسی ** زین سپس جویم جنون را مغرسی‏
  • Often have I tried (sound) intelligence; henceforth I will seek a nursery for insanity.”

  • به حیلت در سخن آوردن سائل آن بزرگ را که خود را دیوانه ساخته بود
  • How an inquirer managed to draw into conversation an eminent (saintly) man who had feigned to be mad.

  • آن یکی می‏گفت خواهم عاقلی ** مشورت آرم بدو در مشکلی‏
  • A certain man was saying, “I want some one of intelligence, (that) I may consult him about a difficulty.”

  • آن یکی گفتش که اندر شهر ما ** نیست عاقل جز که آن مجنون‏نما
  • One said to him, “In our city there is nobody of intelligence except yonder man who appears to be mad.

  • بر نیی گشته سواره نک فلان ** می‏دواند در میان کودکان‏ 2340
  • Look, there is (one named) so-and-so: mounted on a cane, he rides (it as a cock-horse) amongst the children.

  • صاحب رای است و آتش پاره‏ای ** آسمان قدر است و اختر باره‏ای‏
  • He is possessed of judgment and (keen as) a spark of fire; he is as the sky in dignity, and as the stars in high estate.

  • فر او کروبیان را جان شده ست ** او در این دیوانگی پنهان شده ست‏
  • His glory has become the (rational) soul of the Cherubim; he has become concealed in this (feigned) madness.”

  • لیک هر دیوانه را جان نشمری ** سر منه گوساله را چون سامری‏
  • But you must not account every madman a (rational) soul: do not, like Sámirí, lay down your head (in worship) to a calf.

  • چون ولیی آشکارا با تو گفت ** صد هزاران غیب و اسرار نهفت‏
  • When a manifest saint has declared unto you hundreds of thousands of unseen things and hidden mysteries,

  • مر ترا آن فهم و آن دانش نبود ** واندانستی تو سرگین را ز عود 2345
  • And you have not had the (proper) understanding and knowledge, (so that) you have not distinguished dung from aloes-wood—

  • از جنون خود را ولی چون پرده ساخت ** مر و را ای کور کی خواهی شناخت‏
  • How, when the saint has made for himself a veil of madness, will you recognise him, O blind one?

  • گر ترا باز است آن دیده‏ی یقین ** زیر هر سنگی یکی سرهنگ بین‏
  • If your eye of intuitive certainty is open, behold a (spiritual) captain under every stone.

  • پیش آن چشمی که باز و رهبر است ** هر گلیمی را کلیمی در بر است‏
  • To the eye that is open and (as) a guide, every dervish-cloak hath a Moses in its embrace.

  • مر ولی را هم ولی شهره کند ** هر که را او خواست با بهره کند
  • ’Tis only the saint (himself) that makes the saint known and makes fortunate whomsoever he will.

  • کس نداند از خرد او را شناخت ** چون که او مر خویش را دیوانه ساخت‏ 2350
  • No one can recognise him by means of wisdom when he has feigned to be mad.

  • چون بدزدد دزد بینایی ز کور ** هیچ یابد دزد را او در عبور
  • When a seeing thief steals from a blind man, can he at all detect (the identity of) the thief (who is) in the act of passing?

  • کور نشناسد که دزد او که بود ** گر چه خود بر وی زند دزد عنود
  • The blind man does not know who it was that robbed him, even though the wicked thief may knock against him.

  • چون گزد سگ کور صاحب ژنده را ** کی شناسد آن سگ درنده را
  • When a dog bites a blind ragged mendicant, how should he recognise that ferocious dog?

  • حمله بردن سگ بر کور گدا
  • How the dog attacked the mendicant who was blind.

  • یک سگی در کوی بر کور گدا ** حمله می‏آورد چون شیر وغا
  • A dog was attacking, as (though it were) a warlike lion, a blind mendicant in a certain street.

  • سگ کند آهنگ درویشان به خشم ** در کشد مه خاک درویشان به چشم‏ 2355
  • The dog rushes angrily at dervishes; the moon smears her eyes with dust of (the feet of) dervishes.

  • کور عاجز شد ز بانگ و بیم سگ ** اندر آمد کور در تعظیم سگ‏
  • The blind man was made helpless by the dog's barking and by (his) fear of the dog; the blind man began to pay honour to the dog.

  • کای امیر صید و ای شیر شکار ** دست دست تست دست از من بدار
  • Saying, “O prince of the chase, and O lion of the hunt, thine is the (upper) hand: refrain thy hand from me!”—

  • کز ضرورت دم خر را آن حکیم ** کرد تعظیم و لقب دادش کریم‏
  • For, (moved) by necessity, that (renowned) philosopher paid honour to (one vile as) the tail of an ass, and gave him the title of “noble.”

  • گفت او هم از ضرورت کای اسد ** از چو من لاغر شکارت چه رسد
  • He (the blind man) too, of necessity, said, “O lion, what (good) will come to thee from such a meagre prey as I am?

  • گور می‏گیرند یارانت به دشت ** کور می‏گیری تو در کوچه به گشت‏ 2360
  • Thy friends are catching onagers in the desert; thou art catching a blind man in the street; this is bad.

  • گور می‏جویند یارانت به صید ** کور می‏جویی تو در کوچه به کید
  • Thy friends seek on agers by hunting (them); thou in (mere) malice seekest a blind man in the street.”

  • آن سگ عالم شکار گور کرد ** وین سگ بی‏مایه قصد کور کرد
  • The knowing dog has made the onager his prey, while this worthless dog has attacked a blind man.

  • علم چون آموخت سگ رست از ضلال ** می‏کند در بیشه‏ها صید حلال‏
  • When the dog has learned the knowledge (imparted to him), he has escaped from error: he hunts lawful prey in the jungles.

  • سگ چو عالم گشت شد چالاک زحف ** سگ چو عارف گشت شد ز اصحاب کهف‏
  • When the dog has become knowing (‘álim), he marches briskly; when the dog has become a knower of God (‘árif), he becomes (as) the Men of the Cave.

  • سگ شناسا شد که میر صید کیست ** ای خدا آن نور اشناسنده چیست‏ 2365
  • The dog has come to know who is the Master of the hunt. O God, what is that knowing light?

  • کور نشناسد نه از بی‏چشمی است ** بلکه این ز آن است کز جهل است مست‏
  • (If) the blind man knows it not, ’tis not from (his) having no eye (to see); nay, ’tis because he is drunken with ignorance.

  • نیست خود بی‏چشم تر کور از زمین ** این زمین از فضل حق شد خصم بین‏
  • Truly, the blind man is not more eyeless than the earth; and this earth, by the grace of God, has become a seer of (God's) enemies.

  • نور موسی دید و موسی را نواخت ** خسف قارون کرد و قارون را شناخت‏
  • It saw the Light of Moses and showed kindness to Moses; (but) Qárún it engulfed, (for) it knew Qárún.

  • رجف کرد اندر هلاک هر دعی ** فهم کرد از حق که یا أرض ابلعی‏
  • It quaked for the destruction of every false pretender: it understood (the words that came) from God, “O earth, swallow (thy water)!”

  • خاک و آب و باد و نار با شرر ** بی‏خبر با ما و با حق با خبر 2370
  • Earth and water and air and sparking fire are unacquainted with us, but acquainted with God.

  • ما بعکس آن ز غیر حق خبیر ** بی‏خبر از حق و از چندین نذیر
  • Contrariwise, we are aware of (things) other than God, (but) unaware (heedless) of God and of so many warners (prophets).

  • لاجرم أشفقن منها جمله‏شان ** کند شد ز آمیز حیوان حمله‏شان‏
  • As a necessary consequence, they (the elements) all shrank from (accepting) it (the trust offered to them): (the edge of) their impulse to partake of life was blunted.

  • گفته بیزاریم جمله زین حیات ** کاو بود با خلق حی با حق موات‏
  • They said, “We all are averse to this life, (namely), that one should be living in relation to created beings and dead in relation to God.”

  • چون بماند از خلق گردد او یتیم ** انس حق را قلب می‏باید سلیم‏
  • When he (any one) remains away from created beings, he is orphaned (single): for intimacy with God, the heart must be free (from relations with aught besides).

  • چون ز کوری دزد دزدد کاله‏ای ** می‏کند آن کور عمیا ناله‏ای‏ 2375
  • When a thief steals some article of property from a blind man, the blind man is blindly lamenting.

  • تا نگوید دزد او را کان منم ** کز تو دزدیدم که دزد پر فنم‏
  • Until the thief say to him, “’Tis I that stole from thee, for I am an artful thief,”

  • کی شناسد کور دزد خویش را ** چون ندارد نور چشم و آن ضیا
  • How should the blind man know his thief, since he hath not the eye's light and that radiance (of vision)?

  • چون بگوید هم بگیر او را تو سخت ** تا بگوید او علامتهای رخت‏
  • When he (the thief) speaks (and confesses), at once take tight hold of him, that he may tell the marks (descriptive) of the (stolen) goods.

  • پس جهاد اکبر آمد عصر دزد ** تا بگوید که چه دزدیده است مزد
  • The Greater Jihád (Holy War), then, consists in squeezing the thief, in order that he may tell what he has stolen and what he has carried off.

  • اولا دزدید کحل دیده‏ات ** چون ستانی باز یابی تبصرت‏ 2380
  • First, he has stolen your eye-salve; when you take it (from him), you will regain (your) insight.

  • کاله‏ی حکمت که گم کرده‏ی دل است ** پیش اهل دل یقین آن حاصل است‏
  • The goods of wisdom, which have been lost by (your) heart, are certainly to be found with the man of heart (the saint).

  • کوردل با جان و با سمع و بصر ** می‏نداند دزد شیطان را ز اثر
  • The blind of heart, notwithstanding (his possession of) life and hearing and sight, is never knowing the devilish thief by the traces (which he leaves).

  • ز اهل دل جو از جماد آن را مجو ** که جماد آمد خلایق پیش او
  • Seek (that knowledge) from the man of heart; do not seek it from the inanimate, for (all other) people are inanimate beside (in comparison with) him.

  • مشورت جوینده آمد نزد او ** کای اب کودک شده رازی بگو
  • The seeker of counsel approached him (the saint who was feigning madness), saying, “O father who hast become (as) a child, tell (me) a secret.”