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3
963-1012

  • از جنون می‌کشت هر جا بد جنین ** از حیل آن کورچشم دوربین
  • Wherever were embryos (new-born children), in his frenzy that far-seeing blind man was killing them by cunning devices.

  • اژدها بد مکر فرعون عنود ** مکر شاهان جهان را خورده بود
  • The craft of the iniquitous Pharaoh was a dragon: it had devoured the craft of the kings of the world;

  • لیک ازو فرعون‌تر آمد پدید ** هم ورا هم مکر او را در کشید 965
  • But one that was a greater Pharaoh than it came into sight and swallowed both him and his craft.

  • اژدها بود و عصا شد اژدها ** این بخورد آن را به توفیق خدا
  • It (Pharaoh's craft) was a dragon: the rod (of Moses) became a dragon, and this devoured that by the aid of God.

  • دست شد بالای دست این تا کجا ** تا بیزدان که الیه المنتهی
  • Hand is above hand: how far is this (series)? Up to God, for unto Him is the end.

  • کان یکی دریاست بی غور و کران ** جمله دریاها چو سیلی پیش آن
  • For that (Omnipotence) is a sea without bottom or shore: beside it all the seas together are (but) as a torrent.

  • حیله‌ها و چاره‌ها گر اژدهاست ** پیش الا الله آنها جمله لاست
  • If (human) devices and expedients are a dragon, (yet) beside (there is no god) except Allah they all are naught.

  • چون رسید اینجا بیانم سر نهاد ** محو شد والله اعلم بالرشاد 970
  • Now that my exposition has reached this point, it lays down its head and expires; and God best knoweth the right course.

  • آنچ در فرعون بود اندر تو هست ** لیک اژدرهات محبوس چهست
  • That which was in Pharaoh, the same is in thee, but thy dragon is confined in the pit.

  • ای دریغ این جمله احوال توست ** تو بر آن فرعون بر خواهیش بست
  • Alas, all this (concerning Pharaoh) is what passes in thee: thou wouldst fain fasten it on Pharaoh.

  • گر ز تو گویند وحشت زایدت ** ور ز دیگر آفسان بنمایدت
  • If they say it of thee, there arises in thee a feeling of estrangement; and (if they tell it) of another, it seems to thee a fable.

  • چه خرابت می‌کند نفس لعین ** دور می‌اندازدت سخت این قرین
  • What ruin is wrought in thee by the accursed sensual soul! This familiar casts thee exceeding far (from God).

  • آتشت را هیزم فرعون نیست ** ورنه چون فرعون او شعله‌زنیست 975
  • Thy fire hath not Pharaoh's fuel; otherwise, it is one that throws out flames like Pharaoh.

  • حکایت مارگیر کی اژدهای فسرده را مرده پنداشت در ریسمانهاش پیچید و آورد به بغداد
  • Story of the snake-catcher who thought the frozen serpent was dead and wound it in ropes and brought it to Baghdád.

  • یک حکایت بشنو از تاریخ‌گوی ** تا بری زین راز سرپوشیده بوی
  • Listen to a tale of the chronicler, in order that you may get an inkling of this veiled mystery.

  • مارگیری رفت سوی کوهسار ** تا بگیرد او به افسونهاش مار
  • A snake-catcher went to the mountains to catch a snake by his incantations.

  • گر گران و گر شتابنده بود ** آنک جویندست یابنده بود
  • Whether one be slow or speedy (in movement), he that is a seeker will be a finder.

  • در طلب زن دایما تو هر دو دست ** که طلب در راه نیکو رهبرست
  • Always apply yourself with both hands (with all your might) to seeking, for search is an excellent guide on the way.

  • لنگ و لوک و خفته‌شکل و بی‌ادب ** سوی او می‌غیژ و او را می‌طلب 980
  • (Though you be) lame and limping and bent in figure and unmannerly, ever creep towards Him and be in quest of Him.

  • گه بگفت و گه بخاموشی و گه ** بوی کردن گیر هر سو بوی شه
  • Now by speech and now by silence and now by smelling, catch in every quarter the scent of the King.

  • گفت آن یعقوب با اولاد خویش ** جستن یوسف کنید از حد بیش
  • Jacob said to his sons, “Make search for Joseph beyond (all) bounds.

  • هر حس خود را درین جستن بجد ** هر طرف رانید شکل مستعد
  • In this search earnestly direct your every sense towards every side, like one that is ready.”

  • گفت از روح خدا لا تیاسوا ** همچو گم کرده پسر رو سو بسو
  • He (Jacob) said, “Do not despair of God's breath (mercy)”; go thou (also) to and fro as one that has lost his son.

  • از ره حس دهان پرسان شوید ** گوش را بر چار راه آن نهید 985
  • Inquire by means of the sense of the mouth, and lay your ears on the four roads of that (which ye seek).

  • هر کجا بوی خوش آید بو برید ** سوی آن سر کاشنای آن سرید
  • Whenever a sweet scent comes, smell in the direction of that mystery, for ye are acquainted with that direction.

  • هر کجا لطفی ببینی از کسی ** سوی اصل لطف ره یابی عسی
  • Whenever thou art aware of a kindness from any one, ’tis possible thou mayst find the way to the source of the kindness.

  • این همه خوشها ز دریاییست ژرف ** جزو را بگذار و بر کل دار طرف
  • All these lovely things are from a deep Sea: leave the part and keep thine eye (fixed) upon the Whole.

  • جنگهای خلق بهر خوبیست ** برگ بی برگی نشان طوبیست
  • The wars of mankind are for the sake of Beauty; the garniture of ungarnishedness is the sign of the Túbá tree.

  • خشمهای خلق بهر آشتیست ** دام راحت دایما بی‌راحتیست 990
  • The angers of mankind are for the sake of Peace; restlessness is ever the snare for Rest.

  • هر زدن بهر نوازش را بود ** هر گله از شکر آگه می‌کند
  • Every blow is for the sake of fondness; every complaint makes (thee) aware of gratitude (due for benefits received).

  • بوی بر از جزو تا کل ای کریم ** بوی بر از ضد تا ضد ای حکیم
  • Smell (all the way) from the part to the Whole, O noble one; smell (all the way) from opposite to opposite, O wise one.

  • جنگها می آشتی آرد درست ** مار گیر از بهر یاری مار جست
  • Assuredly wars bring peace; the snake-catcher sought the snake for the purpose of friendship.

  • بهر یاری مار جوید آدمی ** غم خورد بهر حریف بی‌غمی
  • Man seeks a snake for the purpose of friendship and cares for one that is without care (for him).

  • او همی‌جستی یکی ماری شگرف ** گرد کوهستان و در ایام برف 995
  • He (the snake-catcher) was searching for a big snake round about the mountains and in the days of snow.

  • اژدهایی مرده دید آنجا عظیم ** که دلش از شکل او شد پر ز بیم
  • He espied there a huge dead dragon, at the aspect whereof his heart was filled with fear.

  • مارگیر اندر زمستان شدید ** مار می‌جست اژدهایی مرده دید
  • (Whilst) the snake-catcher was looking for snakes in the hard winter, he espied a dead dragon.

  • مارگیر از بهر حیرانی خلق ** مار گیرد اینت نادانی خلق
  • The snake-catcher catches snakes in order to amaze the people—behold the foolishness of the people!

  • آدمی کوهیست چون مفتون شود ** کوه اندر مار حیران چون شود
  • Man is a mountain: how should he be led into temptation? How should a mountain become amazed at a snake?

  • خویشتن نشناخت مسکین آدمی ** از فزونی آمد و شد در کمی 1000
  • Wretched Man does not know himself: he has come from a high estate and fallen into lowlihood.

  • خویشتن را آدمی ارزان فروخت ** بود اطلس خویش بر دلقی بدوخت
  • Man has sold himself cheaply: he was satin, he has sewn himself on (become attached) to a tattered cloak.

  • صد هزاران مار و که حیران اوست ** او چرا حیران شدست و ماردوست
  • Hundreds of thousands of snakes and mountains are amazed at him: why (then) has he become amazed and fond of a snake?

  • مارگیر آن اژدها را بر گرفت ** سوی بغداد آمد از بهر شگفت
  • The snake-catcher took up that snake and came to Baghdád for the sake of (exciting) astonishment.

  • اژدهایی چون ستون خانه‌ای ** می‌کشیدش از پی دانگانه‌ای
  • In quest of a paltry fee he carried along a dragon like the pillar of a house,

  • کاژدهای مرده‌ای آورده‌ام ** در شکارش من جگرها خورده‌ام 1005
  • Saying, “I have brought a dead dragon: I have suffered agonies in hunting it.”

  • او همی مرده گمان بردش ولیک ** زنده بود و او ندیدش نیک نیک
  • He thought it was dead, but it was living, and he did not see it very well.

  • او ز سرماها و برف افسرده بود ** زنده بود و شکل مرده می‌نمود
  • It was frozen by frosts and snow: it was alive, but it presented the appearance of the dead.

  • عالم افسردست و نام او جماد ** جامد افسرده بود ای اوستاد
  • The world is frozen: its name is jamád (inanimate): jámid is (means) “frozen,” O master.

  • باش تا خورشید حشر آید عیان ** تا ببینی جنبش جسم جهان
  • Wait till the sun of the Resurrection shall become manifest, that thou mayst see the movement of the world's body.

  • چون عصای موسی اینجا مار شد ** عقل را از ساکنان اخبار شد 1010
  • When here (in this world) the rod of Moses became a snake, information was given to the intellect concerning motionless (inanimate) beings.

  • پاره‌ی خاک ترا چون مرد ساخت ** خاکها را جملگی شاید شناخت
  • Since He (God) made thy piece of earth a man, thou shouldst recognise (the real nature of) the entire sum of the particles of earth:

  • مرده زین سو اند و زان سو زنده‌اند ** خامش اینجا و آن طرف گوینده‌اند
  • (That) from this standpoint they are dead and from that standpoint they are living; (that they are) silent here and speaking yonder.