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3
1015-1039

  • باد حمال سلیمانی شود ** بحر با موسی سخن‌دانی شود 1015
  • The wind becomes a bearer for Solomon, the sea becomes capable of understanding words in regard to Moses.

  • ماه با احمد اشارت‌بین شود ** نار ابراهیم را نسرین شود
  • The moon becomes able to see the sign in obedience to Ahmad (Mohammed), the fire becomes wild-roses for Abraham.

  • خاک قارون را چو ماری در کشد ** استن حنانه آید در رشد
  • The earth swallows Qárún (Korah) like a snake; the Moaning Pillar comes into (the way of) righteousness.

  • سنگ بر احمد سلامی می‌کند ** کوه یحیی را پیامی می‌کند
  • The stone salaams to Ahmad (Mohammed); the mountain sends a message to Yahyá (John the Baptist).

  • ما سمعیعیم و بصیریم و خوشیم ** با شما نامحرمان ما خامشیم
  • (They all say), “We have hearing and sight and are happy, (although) with you, the uninitiated, we are mute.”

  • چون شما سوی جمادی می‌روید ** محرم جان جمادان چون شوید 1020
  • Forasmuch as ye are going towards (are inclined to) inanimateness (worldliness), how shall ye become familiar with the spiritual life of inanimate beings?

  • از جمادی عالم جانها روید ** غلغل اجزای عالم بشنوید
  • Go (forth) from inanimateness into the world of spirits, hearken to the loud noise of the particles of the world.

  • فاش تسبیح جمادات آیدت ** وسوسه‌ی تاویلها نربایدت
  • The glorification of God by inanimate beings will become evident to thee; the doubts suggested by (false) interpretations will not carry thee away (from the truth).

  • چون ندارد جان تو قندیلها ** بهر بینش کرده‌ای تاویلها
  • Since thy soul hath not the lamps (the lights necessary) for seeing, thou hast made interpretations,

  • که غرض تسبیح ظاهر کی بود ** دعوی دیدن خیال غی بود
  • Saying, “How should visible glorification (of God) be the meaning intended? The claim to see (that glorification) is an erroneous fancy.

  • بلک مر بیننده را دیدار آن ** وقت عبرت می‌کند تسبیح‌خوان 1025
  • Nay, the sight of that (inanimate object) causes him that sees it to glorify God at the time when he regards its significance.

  • پس چو از تسبیح یادت می‌دهد ** آن دلالت همچو گفتن می‌بود
  • Therefore, inasmuch as it reminds you of glorification, that indication (which it gives to you) is even as (equivalent to its) uttering (the words of glorification).”

  • این بود تاویل اهل اعتزال ** و آن آنکس کو ندارد نور حال
  • This is the interpretation of the Mu‘tazilites and of those who do not possess the light of immediate (mystical) intuition.

  • چون ز حس بیرون نیامد آدمی ** باشد از تصویر غیبی اعجمی
  • When a man has not escaped from sense-perception, he will be a stranger to the ideas of the unseen world.

  • این سخن پایان ندارد مارگیر ** می‌کشید آن مار را با صد زحیر
  • This discourse hath no end. The snake-catcher, with a hundred pains, was bringing the snake along,

  • تا به بغداد آمد آن هنگامه‌جو ** تا نهد هنگامه‌ای بر چارسو 1030
  • Till (at last) the would-be showman arrived at Baghdád, that he might set up a public show at the cross-roads.

  • بر لب شط مرد هنگامه نهاد ** غلغله در شهر بغداد اوفتاد
  • The man set up a show on the bank of the Tigris, and a hubbub arose in the city of Baghdád—

  • مارگیری اژدها آورده است ** بوالعجب نادر شکاری کرده است
  • “A snake-catcher has brought a dragon: he has captured a marvellous rare beast.”

  • جمع آمد صد هزاران خام‌ریش ** صید او گشته چو او از ابلهیش
  • Myriads of simpletons assembled, who had become a prey to him as he (to it) in his folly.

  • منتظر ایشان و هم او منتظر ** تا که جمع آیند خلق منتشر
  • They were waiting (to see the dragon), and he too was waiting for the scattered people to assemble.

  • مردم هنگامه افزون‌تر شود ** کدیه و توزیع نیکوتر رود 1035
  • The greater the crowd, the better goes the begging and contributing (of money).

  • جمع آمد صد هزاران ژاژخا ** حلقه کرده پشت پا بر پشت پا
  • Myriads of idle babblers assembled, forming a ring, sole against sole.

  • مرد را از زن خبر نه ز ازدحام ** رفته درهم چون قیامت خاص و عام
  • Man took no heed of woman: on account of the throng they were mingled together like nobles and common folk at the Resurrection.

  • چون همی حراقه جنبانید او ** می‌کشیدند اهل هنگامه گلو
  • When he (the snake-catcher) began to move the cloth (which covered the dragon), the people in the crowd strained their throats (necks),

  • و اژدها کز زمهریر افسرده بود ** زیر صد گونه پلاس و پرده بود
  • And (saw that) the dragon, which had been frozen by intense cold, was underneath a hundred kinds of coarse woollen cloths and coverlets.