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3966-4015

  • که اگر بیرون فتم زین شهر و کام ** ای عجب بینم بدیده این مقام
  • Saying, “Oh, I wonder, if I fall outside of this city and (abode of) pleasure, shall I see with my eye this dwelling-place;

  • یا دری بودی در آن شهر وخم ** که نظاره کردمی اندر رحم
  • Or would there be in that noisome city a door, so that I might gaze into the womb,

  • یا چو چشمه‌ی سوزنی راهم بدی ** که ز بیرونم رحم دیده شدی
  • Or would there be for me a path, (narrow) as the eye of a needle, so that the womb might become visible to me from outside?”

  • آن جنین هم غافلست از عالمی ** همچو جالینوس او نامحرمی
  • That embryo, too, is unaware of a world (outside): it is one unfamiliar (therewith), like Galen.

  • اونداند کن رطوباتی که هست ** آن مدد از عالم بیرونیست 3970
  • It does not know that the humours which exist (in the womb) are supplied (to it) from the external world,

  • آنچنانک چار عنصر در جهان ** صد مدد آرد ز شهر لامکان
  • Even as the four elements in this world obtain a hundred supplies (means of support) from the City beyond space.

  • آب و دانه در قفص گر یافتست ** آن ز باغ و عرصه‌ای درتافتست
  • If it has found water and seeds in its cage, those have appeared (there) from a Garden and Expanse.

  • جانهای انبیا بینند باغ ** زین قفص در وقت نقلان و فراغ
  • The spirits of the prophets behold the Garden from this cage at the time of their being transported and freed (from the body);

  • پس ز جالینوس و عالم فارغند ** همچو ماه اندر فلکها بازغند
  • Hence they are free of Galen and the world: they are shining like the moon in the skies.

  • ور ز جالینوس این گفت افتراست ** پس جوابم بهر جالینوس نیست 3975
  • And if this saying (as related) from Galen is a fiction, then my answer is not for Galen,

  • این جواب آنکس آمد کین بگفت ** که نبودستش دل پر نور جفت
  • (But) this is the answer to the person who said it, for the luminous heart has not been his mate.

  • مرغ جانش موش شد سوراخ‌جو ** چون شنید از گربگان او عرجوا
  • The bird, his spirit, became a mouse seeking a hole, when it heard from the cats (the cry), “Halt ye!”

  • زان سبب جانش وطن دید و قرار ** اندرین سوراخ دنیا موش‌وار
  • On that account his spirit, mouse-like, deemed its home and abode to be in this world-hole.

  • هم درین سوراخ بنایی گرفت ** درخور سوراخ دانایی گرفت
  • In this hole, too, it began to build and acquired a knowledge suitable to the hole;

  • پیشه‌هایی که مرورا در مزید ** کاندرین سوراخ کار آید گزید 3980
  • It chose the trades advantageous to it, which would be of use in this hole.

  • زانک دل بر کند از بیرون شدن ** بسته شد راه رهیدن از بدن
  • Inasmuch as it turned its heart away from (relinquished the desire for) going forth, the way of deliverance from the body was barred.

  • عنکبوت ار طبع عنقا داشتی ** از لعابی خیمه کی افراشتی
  • If the spider had the nature of the ‘Anqá, how should it have reared a tent (made) of some gossamer?

  • گربه کرده چنگ خود اندر قفص ** نام چنگش درد و سرسام و مغص
  • The cat has put its claws into the cage: the name of its claws is pain and delirium and gripes.

  • گربه مرگست و مرض چنگال او ** می‌زند بر مرغ و پر و بال او
  • The cat is Death, and its claws are disease: it is striking at the bird and its plumage.

  • گوشه گوشه می‌جهد سوی دوا ** مرگ چون قاضیست و رنجوری گوا 3985
  • He (the sick man) darts (like the bird) from corner to corner towards the remedy. Death is like the cadi, and the disease is the witness.

  • چون پیاده‌ی قاضی آمد این گواه ** که همی‌خواند ترا تا حکم گاه
  • This witness comes (to you), like the cadi's footman (officer), who summons you to the place of judgment.

  • مهلتی می‌خواهی از وی در گریز ** گر پذیرد شد و گرنه گفت خیز
  • You, in flight (from your doom), beg him (to grant you) a respite: if he consent, it is granted; otherwise, he says, “Arise (and go with me).”

  • جستن مهلت دوا و چاره‌ها ** که زنی بر خرقه‌ی تن پاره‌ها
  • The seeking of a respite consists in remedies and cures, that you may patch (thereby) the tattered cloak, the body.

  • عاقبت آید صباحی خشم‌وار ** چند باشد مهلت آخر شرم دار
  • At last, one morning, he comes angrily, saying, “How long will the respite be? Now, prithee, be ashamed!”

  • عذر خود از شه بخواه ای پرحسد ** پیش از آنک آنچنان روزی رسد 3990
  • O envious man, ask your pardon of the King ere such a day as that arrives.

  • وانک در ظلمت براند بارگی ** برکند زان نور دل یکبارگی
  • And he who rides his horse into the darkness and altogether removes his heart from the Light

  • می‌گریزد از گوا و مقصدش ** کان گوا سوی قضا می‌خواندش
  • Is fleeing from the witness and his purpose; for that witness is calling him to judgement.

  • دیگر باره ملامت کردن اهل مسجد مهمان را از شب خفتن در آن مسجد
  • How the people of the mosque blamed the guest once more for (his intention of) sleeping in the mosque by night.

  • قوم گفتندش مکن جلدی برو ** تا نگردد جامه و جانت گرو
  • The people said to him, “Do not act with foolhardiness, depart, lest thy (bodily) vesture and thy soul become in pawn (to Death).”

  • آن ز دور آسان نماید به نگر ** که به آخر سخت باشد ره‌گذر
  • Froth afar it seems easy, (but) look well! for in the end the passage is grievous.

  • خویشتن آویخت بس مرد و سکست ** وقت پیچاپیچ دست‌آویز جست 3995
  • Many a man hanged himself and broke (his neck) and at the moment of agony sought something for his hand to cling to.

  • پیشتر از واقعه آسان بود ** در دل مردم خیال نیک و بد
  • Before the battle, the fancy of good or evil is slight (makes no deep impression) in a man’s heart;

  • چون در آید اندرون کارزار ** آن زمان گردد بر آنکس کار زار
  • (But) when he enters into the fray, then to that person the matter becomes woeful.

  • چون نه شیری هین منه تو پای پیش ** کان اجل گرگست و جان تست میش
  • Since you are not a lion, beware, do not step forward, for that Doom is a wolf, and your soul is the sheep;

  • ور ز ابدالی و میشت شیر شد ** آمن آ که مرگ تو سرزیر شد
  • But if you are one of the Abdál (saints) and your sheep has become a lion, come on securely, for your death has been over-thrown.

  • کیست ابدال آنک او مبدل شود ** خمرش از تبدیل یزدان خل شود 4000
  • Who is the Abdál? He that becomes transmuted, he whose wine is turned into vinegar by Divine transmutation.

  • لیک مستی شیرگیری وز گمان ** شیر پنداری تو خود را هین مران
  • But you are drunken, pot-valiant, and from (mere) opinion think yourself to be a lion: Beware, do not advance!

  • گفت حق ز اهل نفاق ناسدید ** باسهم ما بینهم باس شدید
  • God bath said of the unrighteous Hypocrites, “Their valour amongst themselves is a great valour.

  • در میان همدگر مردانه‌اند ** در غزا چون عورتان خانه‌اند
  • Amongst one another they are manly, (but) in a warlike expedition they are as the women of the house.”

  • گفت پیغامبر سپهدار غیوب ** لا شجاعة یا فتی قبل الحروب
  • The Prophet; the commander-in-chief of the things unseen, said, “There is no bravery, O youth, before the battles.”

  • وقت لاف غزو مستان کف کنند ** وقت جوش جنگ چون کف بی‌فنند 4005
  • The drunken make a froth when there is talk of war, (but) when war is raging they are as unskilled (useless) as froth.

  • وقت ذکر غزو شمشیرش دراز ** وقت کر و فر تیغش چون پیاز
  • At the time when war is spoken Of, his (such a one’s) scimitar is long (drawn and extended); at the time of combat his sword is (sheathed) like an onion.

  • وقت اندیشه دل او زخم‌جو ** پس به یک سوزن تهی شد خیک او
  • At the time of premeditation his heart is eager for wounds; then (in action) his bag is emptied (of air) by a single needle.

  • من عجب دارم ز جویای صفا ** کو رمد در وقت صیقل از جفا
  • I marvel at the seeker of purity who at the time of polishing shrinks from being handled roughly.

  • عشق چون دعوی جفا دیدن گواه ** چون گواهت نیست شد دعوی تباه
  • Love is like the lawsuit; to suffer harsh treatment is (like) the evidence: when you have no evidence, the lawsuit is lost.

  • چون گواهت خواهد این قاضی مرنج ** بوسه ده بر مار تا یابی تو گنج 4010
  • Do not be aggrieved when this Judge demands your evidence: kiss the snake in order that you may gain the treasure.

  • آن جفا با تو نباشد ای پسر ** بلک با وصف بدی اندر تو در
  • That harshness is not towards you, O son; nay, towards the evil qualities within you.

  • بر نمد چوبی که آن را مرد زد ** بر نمد آن را نزد بر گرد زد
  • The blows of the stick with which a man beats a rug he inflicts, not on the rug, but on the dust (in the rug).

  • گر بزد مر اسپ را آن کینه کش ** آن نزد بر اسپ زد بر سکسکش
  • If that vindictive fellow lashes the horse, he directs the blows, not at the horse, but at its stumbling,

  • تا ز سکسک وا رهد خوش‌پی شود ** شیره را زندان کنی تا می‌شود
  • In order that it may be delivered from (the vice of) stumbling and may move well: you imprison must (in the vat) in order that it may become wine.

  • گفت چندان آن یتیمک را زدی ** چون نترسیدی ز قهر ایزدی 4015
  • He (some one) said, “Thou hast struck that little orphan so many blows: how wert not thou afraid of the Divine wrath?”