The bird that goes without this Solomon is in love with darkness, like a bat.
با سلیمان خو کن ای خفاش رد ** تا که در ظلمت نمانی تا ابد
Make thyself familiar with Solomon, O reprobate bat, in order that thou mayst not remain in darkness for ever.
یک گزی ره که بدان سو میروی ** همچو گز قطب مساحت میشوی
When thou goest one ell's length in that direction, like the ell thou wilt become the standard of measurement;
و انکه لنگ و لوک آن سو میجهی ** از همه لنگی و لوکی میرهی3765
And (even by) thy hopping lamely and limply in that direction, thou wilt be freed from all lameness and limpness.
قصهی بط بچگان که مرغ خانگی پروردشان
The story of the ducklings which were fostered by a domestic fowl.
تخم بطی گر چه مرغ خانهات ** کرد زیر پر چو دایه تربیت
Thou art the offspring of a duck, though a domestic fowl has fostered thee as a nurse beneath her wing.
مادر تو بط آن دریا بدهست ** دایهات خاکی بد و خشکی پرست
Thy mother was the duck of that Sea; thy nurse was of the earth and devoted to the dry land.
میل دریا که دل تو اندر است ** آن طبیعت جانت را از مادر است
The desire which is in thy heart for the Sea—thy soul hath that nature (instinct) from thy mother.
میل خشکی مر ترا زین دایه است ** دایه را بگذار کاو بد رایه است
The desire thou hast for the dry land is from this nurse. Leave the nurse, for she is an evil counsellor.
دایه را بگذار در خشک و بران ** اندر آن در بحر معنی چون بطان3770
Leave the nurse on the dry land, and press on: come into the Sea of spiritual reality, like the ducks.
گر ترا مادر بترساند ز آب ** تو مترس و سوی دریا ران شتاب
(Even) if thy mother should bid thee be afraid of the water, fear not thou, but push speedily into the Sea.
تو بطی بر خشک و بر تر زندهای ** نی چو مرغ خانه خانه کندهای
Thou art a duck: thou art one that lives (both) on dry and wet; thou art not one like the domestic fowl, whose house is ill-smelling.
تو ز کرمنا بنی آدم شهی ** هم به خشکی هم به دریا پا نهی
Thou art a king in virtue of (the text), We have ennobled the sons of Adam: thou settest foot both on the dry land and on the Sea.
که حملناهم علی البحری به جان ** از حملناهم علی البر پیش ران
For in spirit thou art (what is signified by the text), We have conveyed them on the Sea: push forward (then) from (the state implied in the words), We have conveyed them on the land.
مر ملایک را سوی بر راه نیست ** جنس حیوان هم ز بحر آگاه نیست3775
The angels have no access to the land; the animal kind, again, are ignorant of the Sea.
تو به تن حیوان به جانی از ملک ** تا روی هم بر زمین هم بر فلک
Thou in (thy) body art an animal, and in (thy) spirit thou art of the angels, so that thou mayst walk on the earth and also in the sky;
تا به ظاهر مثلکم باشد بشر ** با دل یوحی إلیه دیدهور
So that the seer with heart divinely inspired may be, in appearance, a man like yourselves.
قالب خاکی فتاده بر زمین ** روح آن گردان بر این چرخ برین
His body of dust (is here), fallen upon the earth; (but) his spirit (is) circling in this highest sphere (of Heaven).
ما همه مرغابیانیم ای غلام ** بحر میداند زبان ما تمام
We all are water-birds, O lad: the Sea fully knows our language.
پس سلیمان بحر آمد ما چو طیر ** در سلیمان تا ابد داریم سیر3780
Therefore the Sea is (our) Solomon, and we are as the birds (familiar with Solomon): in Solomon we move unto everlasting.
با سلیمان پای در دریا بنه ** تا چو داود آب سازد صد زره
With Solomon set thy foot in the Sea, that the water, David-like, may make a hundred rings of mail (ripples).
آن سلیمان پیش جمله حاضر است ** لیک غیرت چشم بند و ساحر است
That Solomon is present to all, but (His) jealousy binds (our) eyes (with spells) and enchants (us),
تا ز جهل و خوابناکی و فضول ** او به پیش ما و ما از وی ملول
So that from folly and drowsiness (forgetfulness) and vanity— He is beside us, and (yet) we are sick of Him.
تشنه را درد سر آرد بانگ رعد ** چون نداند کاو کشاند ابر سعد
The noise of thunder gives the thirsty man headache, when he does not know that it (the thunder) brings on the rain-clouds of felicity.
چشم او مانده است در جوی روان ** بیخبر از ذوق آب آسمان3785
His eye remains (fixed) upon the running stream, unaware of the delicious taste of the Water of Heaven.
مرکب همت سوی اسباب راند ** از مسبب لاجرم محجوب ماند
He has urged the steed of (his) attention towards (secondary) causes: consequently he remains debarred from the Causer.
آن که بیند او مسبب را عیان ** کی نهد دل بر سببهای جهان
(But) one that sees the Causer plainly—how should he set his mind upon the (secondary) causes in the world?
حیران شدن حاجیان در کرامات آن زاهد که در بادیه تنهاش یافتند
How the pilgrims were amazed at the miracles of the ascetic whom they found (living) alone in the desert.
زاهدی بد در میان بادیه ** در عبادت غرق چون عبادیه
Amidst the desert lived an ascetic, absorbed in devotion like the people of ‘Abbádán.
حاجیان آن جا رسیدند از بلاد ** دیدهشان بر زاهد خشک اوفتاد
The pilgrims from (different) countries arrived there: their eyes fell upon the parched ascetic.
جای زاهد خشک بود او تر مزاج ** از سموم بادیه بودش علاج3790
The dwelling-place of the ascetic was dry, (but) he was moist in temperament: in the simoom of the desert he had a remedy (for his moistness).
حاجیان حیران شدند از وحدتش ** و آن سلامت در میان آفتش
The pilgrims were amazed at his solitude and his welfare in the midst of bane.
در نماز استاده بد بر روی ریگ ** ریگ کز تفش بجوشد آب دیگ
He stood on the sand, (engaged) in the ritual prayer—sand from the heat whereof the water in a pot would boil.
گفتیی سر مست در سبزه و گل است ** یا سواره بر براق و دلدل است
You would have said he was (standing) enraptured amongst herbs and flowers, or mounted on Buráq or Duldul;
یا که پایش بر حریر و حلههاست ** یا سموم او را به از باد صباست
Or that his feet were on silk and broidered cloths; or that to him the simoom was more pleasant than the zephyr.
پس بماندند آن جماعت با نیاز ** تا شود درویش فارغ از نماز3795
Then that company remained in need (unsatisfied) till the dervish should finish the (ritual) prayer.
چون ز استغراق باز آمد فقیر ** ز آن جماعت زندهای روشن ضمیر
When the dervish came back (to himself) from (his state of) absorption (in God), one of that company, a man (spiritually) alive and of enlightened mind,
دید کابش میچکید از دست و رو ** جامهاش تر بود از آثار وضو
Observed that water was trickling from his hands and face, (and that) his garment was wet with the traces of ablution;
پس بپرسیدش که آبت از کجاست ** دست را برداشت کز سوی شماست
So he asked him, “Whence hast thou water?” He lifted his hand, (indicating) that it came from heaven.
گفت هر گاهی که خواهی میرسد ** بیز جاه و بیز حبل من مسد
He (the pilgrim) said, “Does it come whenever thou wilt, without (any) well and without (any) rope of palm-fibre?
مشکل ما حل کن ای سلطان دین ** تا ببخشد حال تو ما را یقین3800
Solve our difficulty, O Sultan of the Religion, in order that thy (spiritual) experience may give us certain faith.
وانما سری ز اسرارت به ما ** تا ببریم از میان زنارها
Reveal to us one of thy mysteries, that we may cut from our waists the cords (of infidelity).”
چشم را بگشود سوی آسمان ** که اجابت کن دعای حاجیان
He (the ascetic) opened his eyes towards heaven, saying, “(O God), answer the prayer of the pilgrims!
رزق جویی را ز بالا خو گرم ** تو ز بالا بر گشودستی درم
I am accustomed to seeking daily bread from above: Thou hast opened to me the door from above,
ای نموده تو مکان از لامکان ** فی السماء رزقکم کرده عیان
O Thou who from non-spatiality hast brought space into view, and hast made manifest (the fact that) in heaven is your daily bread.”
در میان این مناجات ابر خوش ** زود پیدا شد چو پیل آب کش3805
In the midst of this orison a fair cloud suddenly appeared, like a water bearing elephant,
همچو آب از مشک باریدن گرفت ** در گو و در غارها مسکن گرفت
And began to pour down rain, like water from a water-skin: the rain-water settled in the ditch and in the hollows.
ابر میبارید چون مشک اشکها ** حاجیان جمله گشاده مشکها
The cloud kept raining tears, like a water-skin, and the pilgrims all opened their water-skins.
یک جماعت ز آن عجایب کارها ** میبریدند از میان زنارها
One party (among them), in consequence of those marvellous happenings, were cutting the cords (of unbelief) from their waists.
قوم دیگر را یقین در ازدیاد ** زین عجب و الله أعلم بالرشاد
The certainty (faith) of another group was on the increase because of this miracle—and God knows best how to guide aright.
قوم دیگر ناپذیرا ترش و خام ** ناقصان سرمدی تم الکلام3810
Another group (were) unreceptive, sour and unripe, eternally imperfect ones. (Here) ends the discourse.