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;
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.
چون نداری فطنت و نور هدی ** بهر کوران روی را میزن جلا
Since thou hast not (spiritual) perception and the light of (Divine) guidance, continue to polish (cleanse and brighten) thy face for the sake of the blind!
پیش بینایان حدث در روی مال ** ناز میکن با چنین گندیده حال
Before the seers, daub thy face with dirt! Act haughtily (towards them) notwithstanding such a stinking state (as thou art in)!
شیخ سوزن زود در دریا فگند ** خواست سوزن را به آواز بلند3225
The Shaykh quickly threw his needle into the sea, and with a loud voice called for the needle.
صد هزاران ماهی اللهیی ** سوزن زر در لب هر ماهیی
Myriads of Divine fishes—in the lips of each fish a needle of gold—
سر بر آوردند از دریای حق ** که بگیر ای شیخ سوزنهای حق
Lifted their heads from God's sea, saying, “Take, O Shaykh, God's needles.”
رو بدو کرد و بگفتش ای امیر ** ملک دل به یا چنان ملک حقیر
He turned his face towards him (the Amír) and said to him, “O Amír, is the kingdom of the heart (spirit) better, or such a despicable kingdom (as I once possessed)?”
این نشان ظاهر است این هیچ نیست ** تا بباطن در روی بینی تو بیست
This (miracle) is the outward sign, this is nothing: wait till you enter the inward (shrine and) see (what is there)!
سوی شهر از باغ شاخی آورند ** باغ و بستان را کجا آن جا برند3230
From the garden they bring to town (only) a branch: how should they carry thither the (whole) garden and orchard?—
خاصه باغی کاین فلک یک برگ اوست ** بلکه این مغز است وین عالم چو پوست
Especially, a Garden whereof this heaven is (but) one leaf; nay, that is the kernel, and this world) is as the husk.
بر نمیداری سوی آن باغ گام ** بوی افزون جوی و کن دفع زکام
(If) you are not stepping on (briskly) towards that Garden, seek more scent, and get rid of (your) rheum,
تا که آن بو جاذب جانت شود ** تا که آن بو نور چشمانت شود
In order that that scent may draw your soul (thither); in order that that scent may become the light of your eyes.