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1
1606-1630

  • در تو نمرودی است آتش در مرو ** رفت خواهی اول ابراهیم شو
  • In thee is a Nimrod: do not go into the fire. If thou wish to go in, first become Abraham!

  • چون نه‌‌ای سباح و نه دریاییی ** در میفکن خویش از خود راییی‌‌
  • When thou art neither a swimmer nor a seaman, do not cast thyself (into the sea) from a (feeling of) self-conceit.

  • او ز آتش ورد احمر آورد ** از زیانها سود بر سر آورد
  • He (the saint) brings red roses from the fire, from losses he brings gain to the surface.

  • کاملی گر خاک گیرد زر شود ** ناقص ار زر برد خاکستر شود
  • If a perfect man (saint) take earth, it becomes gold; if an imperfect one has carried away gold, it becomes ashes.

  • چون قبول حق بود آن مرد راست ** دست او در کارها دست خداست‌‌ 1610
  • Since that righteous man is accepted of God, his hand in (all) things is the hand of God.

  • دست ناقص دست شیطان است و دیو ** ز آن که اندر دام تکلیف است و ریو
  • The hand of the imperfect man is the hand of Devil and demon, because he is in the trap of imposition and guile.

  • جهل آید پیش او دانش شود ** جهل شد علمی که در ناقص رود
  • If ignorance come to him (the perfect man), it becomes knowledge, (but) the knowledge that goes into the disbelieving man becomes ignorance.

  • هر چه گیرد علتی علت شود ** کفر گیرد کاملی ملت شود
  • Whatever an ill man takes becomes illness, (but) if a perfect man takes infidelity, it becomes religion.

  • ای مری کرده پیاده با سوار ** سر نخواهی برد اکنون پای دار
  • O thou who, being on foot, hast contended with a horseman, thou wilt not save thy head. Now hold thy foot (desist)!

  • تعظیم ساحران مر موسی را علیه السلام که چه فرمایی اول تو اندازی عصا یا ما
  • How the magicians paid respect to Moses, on whom be peace, saying, “What dost thou command? Wilt thou cast down thy rod first?”

  • ساحران در عهد فرعون لعین ** چون مری کردند با موسی به کین‌‌ 1615
  • The magicians in the time of the accursed Pharaoh, when they contended with Moses in enmity,

  • لیک موسی را مقدم داشتند ** ساحران او را مکرم داشتند
  • Yet gave Moses the precedence—the magicians held him in honour—

  • ز آن که گفتندش که فرمان آن تست ** گر تو می‌‌خواهی عصا بفکن نخست‌‌
  • Because they said to him, “’Tis for thee to command: (if) thou wishest, do thou cast down thy rod first (of all).”

  • گفت نی اول شما ای ساحران ** افکنید آن مکرها را در میان‌‌
  • “Nay,” said he, “first do ye, O magicians, cast down those tricks (objects of enchantment) into the middle (where all can see them).”

  • این قدر تعظیم دینشان را خرید ** کز مری آن دست و پاهاشان برید
  • This amount of respect purchased their (belief in) (the true) religion, so that it (the true belief) cut off the hands and feet of their contention (prevented them from disputing further with Moses).

  • ساحران چون حق او بشناختند ** دست و پا در جرم آن درباختند 1620
  • When the magicians acknowledged his (Moses') right, they sacrificed their hands and feet (as a penance) for the sin of that (contention).

  • لقمه و نکته ست کامل را حلال ** تو نه‌‌ای کامل مخور می‌‌باش لال‌‌
  • To the perfect man (every) mouthful (of food) and (every) saying is lawful. Thou art not perfect: do not eat, be mute,

  • چون تو گوشی او زبان نی جنس تو ** گوشها را حق بفرمود أنصتوا
  • Inasmuch as thou art an ear and he a tongue, not thy congener: God said to the ears, “Be silent.”

  • کودک اول چون بزاید شیر نوش ** مدتی خامش بود او جمله گوش‌‌
  • When the sucking babe is born, at first it keeps silence for a while, it is all ear.

  • مدتی می‌‌بایدش لب دوختن ** از سخن تا او سخن آموختن‌‌
  • For a while it must close its lips (and refrain) from speech, until it learns to speak;

  • ور نباشد گوش و تی‌‌تی می‌‌کند ** خویشتن را گنگ گیتی می‌‌کند 1625
  • And if it is not (silent like) an ear but makes babbling sounds, it makes itself the dumbest creature in the world.

  • کر اصلی کش نبود آغاز گوش ** لال باشد کی کند در نطق جوش‌‌
  • He that is deaf by nature, he that had no ear at the beginning, is dumb: how should he burst into speech?

  • ز آن که اول سمع باید نطق را ** سوی منطق از ره سمع اندر آ
  • Since, in order to speak, one must first hear, do thou come to speech by the way of hearing.

  • ادخلوا الأبیات من أبوابها ** و اطلبوا الأغراض فی أسبابها
  • And enter ye the houses by their doors, and seek ye the ends in their causes.

  • نطق کان موقوف راه سمع نیست ** جز که نطق خالق بی‌‌طمع نیست‌‌
  • There is no speech independent of the way of hearing except the speech of the Creator who is without want.

  • مبدع است او تابع استاد نی ** مسند جمله و را اسناد نی‌‌ 1630
  • He is the Originator, He follows no master; He is the support of all things, He hath no support,