چون نکردی هیچ سودی زین حیل ** ترک حیلت کن که پیش آید دول
Since you have gained nothing by these contrivings, abandon contrivance, that happy fortunes may meet (you).
چون که یک لحظه نخوردی بر ز فن ** ترک فن گو میطلب رب المنن
Since you have not for one moment enjoyed (any) fruit from the arts (of the schools), bid farewell to the arts, and seek always the Lord of bounties.
چون مبارک نیست بر تو این علوم ** خویشتن گولی کن و بگذر ز شوم
Since these sciences bring you no blessing, make yourself a dunce and leave ill luck behind.
چون ملایک گو که لا علم لنا ** یا الهی غیر ما علمتنا3175
Like the angels, say, “We have no knowledge, O God, except what Thou hast taught us.”
قصهی اعرابی و ریگ در جوال کردن و ملامت کردن آن فیلسوف او را
Story of the desert Arab and his putting sand in the sack and the philosopher's rebuking him.
یک عرابی بار کرده اشتری ** دو جوال زفت از دانه پری
A certain Arab of the desert loaded a camel with two big sacks—(there was) one full of grain.
او نشسته بر سر هر دو جوال ** یک حدیث انداز کرد او را سؤال
He was seated on the top of both sacks. A glib philosopher questioned him.
از وطن پرسید و آوردش به گفت ** و اندر آن پرسش بسی درها بسفت
He asked him about his native land and led him to talk and said many fine things in the course of (his) enquiry.
بعد از آن گفتش که این هر دو جوال ** چیست آگنده بگو مصدوق حال
Afterwards he said to him, “What are these two sacks filled with? Tell (me) the truth of the matter.”
گفت اندر یک جوالم گندم است ** در دگر ریگی نه قوت مردم است3180
He replied, “In one sack I have wheat; in the other is some sand—not food for men.”
گفت تو چون بار کردی این رمال ** گفت تا تنها نماند آن جوال
“Why,” he asked, “did you load this sand?” “In order that the other sack might not remain alone,” he replied.
گفت نیم گندم آن تنگ را ** در دگر ریز از پی فرهنگ را
“For wisdom's sake,” said he, “pour half the wheat of that pannier into the other,
تا سبک گردد جوال و هم شتر ** گفت شاباش ای حکیم اهل و حر
So that the sacks may be lightened, and the camel too.” He (the Arab) cried, “Bravo! O clever and noble sage!
این چنین فکر دقیق و رای خوب ** تو چنین عریان پیاده در لغوب
Such subtle thought and excellent judgement! And you so naked, (journeying) on foot and in fatigue!”
رحمتش آمد بر حکیم و عزم کرد ** کش بر اشتر بر نشاند نیک مرد3185
The good man took pity on the philosopher and resolved to mount him on the camel.
باز گفتش ای حکیم خوش سخن ** شمهای از حال خود هم شرح کن
He said to him again, “O fair-spoken sage, explain a little about your own circumstances as well.
این چنین عقل و کفایت که تراست ** تو وزیری یا شهی بر گوی راست
(With) such intelligence and talent as you have, are you a vizier or a king? Tell the truth.”
گفت این هر دو نیم از عامهام ** بنگر اندر حال و اندر جامهام
He answered, “I am not (either of) these two: I am of the common folk. Look at my appearance and dress.”
گفت اشتر چند داری چند گاو ** گفت نه این و نه آن ما را مکاو
He asked, “How many camels have you? How many oxen?” “I have neither these nor those,” he replied: “do not dig at me.”
گفت رختت چیست باری در دکان ** گفت ما را کو دکان و کو مکان3190
He said, “At any rate, what goods have you in your shop?” He answered, “Where have I a shop, and where a dwelling-place?”
گفت پس از نقد پرسم نقد چند ** که تویی تنها رو و محبوب پند
“Then,” said he, “I will ask about money. How much money (have you)?—for you are a solitary wanderer and one whose counsel is prized.
کیمیای مس عالم با تو است ** عقل و دانش را گهر تو بر تو است
With you is the elixir which changes the copper of the world (into) gold: your understanding and knowledge are inlaid with pearls.”
گفت و الله نیست یا وجه العرب ** در همه ملکم وجوه قوت شب
“By God,” he replied, “O chief of the Arabs, in my whole property there is not the means of (buying) food for the night.
پا برهنه تن برهنه میدوم ** هر که نانی میدهد آن جا روم
I run about with bare feet and naked body. If any one will give me a loaf of bread—thither I go.
مر مرا زین حکمت و فضل و هنر ** نیست حاصل جز خیال و درد سر3195
From this wisdom and learning and excellence (of mind) I have got nothing but phantasy and headache.”
پس عرب گفتش که شو دور از برم ** تا نبارد شومی تو بر سرم
Then the Arab said to him, “Begone far from my side, so that your ill-luck may not rain upon me.
دور بر آن حکمت شومت ز من ** نطق تو شرم است بر اهل زمن
Take far away from me that unlucky wisdom of yours: your speech is unlucky for (all) the people of the time.
یا تو آن سو رو من این سو میدوم ** ور ترا ره پیش من واپس روم
Either go you in that direction, and I will run in this direction; or if your way be forwards, I will go back.
یک جوالم گندم و دیگر ز ریگ ** به بود زین حیلههای مردهریگ
One sack of wheat and the other of sand is better for me than these vain contrivings.
احمقیام بس مبارک احمقی است ** که دلم با برگ و جانم متقی است3200
My foolishness is a very blessed foolishness, for my heart is well furnished (with spiritual graces) and my soul is devout.”
گر تو خواهی کت شقاوت کم شود ** جهد کن تا از تو حکمت کم شود
If thou desire that misery should vanish (from thee), endeavour that wisdom should vanish from thee—
حکمتی کز طبع زاید وز خیال ** حکمتی بیفیض نور ذو الجلال
The wisdom which is born of (human) nature and phantasy, the wisdom which lacks the overflowing grace of the Light of the Glorious (God).
حکمت دنیا فزاید ظن و شک ** حکمت دینی برد فوق فلک
The wisdom of this world brings increase of supposition and doubt; the wisdom of the Religion bears (one) above the sky.
زوبعان زیرک آخر زمان ** بر فزوده خویش بر پیشینیان
The ingenious rascals of (this) latter time have aggrandised themselves over the ancients;
حیله آموزان جگرها سوخته ** فعلها و مکرها آموخته3205
The (apt) learners of cunning have burnt (consumed) their hearts (in study) and have learned feints and tricks;
صبر و ایثار و سخای نفس و جود ** باد داده کان بود اکسیر سود
They have thrown to the winds patience and altruism and self-sacrifice and generosity—(qualities) which are the elixir of (spiritual) profit.
فکر آن باشد که بگشاید رهی ** راه آن باشد که پیش آید شهی
The (right) thought is that which opens a way: the (right) way is that on which a (spiritual) king advances.
شاه آن باشد که از خود شه بود ** نه به مخزنها و لشکر شه شود
The (true) king is he that goes into the presence of the King, and is not made king by treasuries and armies;
تا بماند شاهی او سرمدی ** همچو عز ملک دین احمدی
So that his kingship remains unto everlasting, like the glory of the empire of the Mohammedan Religion.
کرامات ابراهیم ادهم بر لب دریا
The miracles of Ibráhím son of Adham on the seashore.
هم ز ابراهیم ادهم آمده ست ** کاو ز راهی بر لب دریا نشست3210
Thus, it is related of Ibráhím son of Adham that after a journey he sat down (to rest) by the edge of the sea.
دلق خود میدوخت آن سلطان جان ** یک امیری آمد آن جا ناگهان
(Whilst) that spiritual king was stitching his mantle, an Amír suddenly came to that spot.
آن امیر از بندگان شیخ بود ** شیخ را بشناخت سجده کرد زود
That Amír had been one of the Shaykh's servants; he recognized the Shaykh and at once bowed low.
خیره شد در شیخ و اندر دلق او ** شکل دیگر گشته خلق و خلق او
He was astounded at the Shaykh and at his dervish garb— (for) his nature and outward guise had become transformed—
کاو رها کرد آن چنان ملک شگرف ** بر گزید آن فقر بس باریک حرف
(Marvelling) that he gave up such a grand kingdom, and chose that very pettifogging (spiritual) poverty;
ترک کرد او ملک هفت اقلیم را ** میزند بر دلق سوزن چون گدا3215
(And why) he renounced the sovereignty of the Seven Climes, and plies the needle on his dervish-cloak, like a beggar.
شخ واقف گشت از اندیشهاش ** شیخ چون شیر است و دلها بیشهاش
The Shaykh became aware of his thought: a Shaykh is as the lion, and (people's) hearts are his jungle.
چون رجا و خوف در دلها روان ** نیست مخفی بر وی اسرار جهان
He is entering, like hope and fear, into (their) hearts: not hid from him are the secrets of the world.
دل نگه دارید ای بیحاصلان ** در حضور حضرت صاحب دلان
Keep watch over your hearts, O fruitless ones, in the presence of the majesty of the men of heart (saints).
پیش اهل تن ادب بر ظاهر است ** که خدا ز ایشان نهان را ساتر است
Before the men of body (worldings), respect is (shown) outwardly, for God is veiling the occult from them.
پیش اهل دل ادب بر باطن است ** ز انکه دلشان بر سرایر فاطن است3220
Before the men of heart (saints), respect is (shown) inwardly, because their hearts have insight into the secret thoughts.
تو بعکسی پیش کوران بهر جاه ** با حضور آیی نشینی پایگاه
Thou art contrariwise: for the sake of (worldly) position thou comest with reverence before them that are blind (to spiritual things), and sittest in the vestibule;