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3173-3222

  • 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 علمتنا 3175
  • 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 است‏ 3180
  • 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 مرد 3185
  • 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 مکان‏ 3190
  • 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 سر 3195
  • 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 است‏ 3200
  • 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 آموخته‏ 3205
  • 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 نشست‏ 3210
  • 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 گدا 3215
  • (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 است‏ 3220
  • 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;

  • پیش بینایان کنی ترک ادب ** نار شهوت را از آن گشتی حطب‏
  • (But) before the seers thou behavest disrespectfully: hence thou hast become fuel for the fire of lust.