گفت هجده هفده یا خود شانزده ** یا که پانزده ای برادرخوانده
He replied, “Eighteen, seventeen, or sixteen, or fifteen, O adoptive brother.”
گفت واپس واپس ای خیره سرت ** باز می‌رو تا بکس مادرت
“(Go) backward, backward,” said he, “O giddy-headed one”; “keep going back usque ad cunnum matris tuae!” [“(Go) backward, backward,” said he, “O giddy-headed one”; “keep going back until (you return to) your mother’s vagina!”]
حکایت در تقریر همین سخن
Story in exposition of the same topic.
آن یکی اسپی طلب کرد از امیر ** گفت رو آن اسپ اشهب را بگیر
A certain man begged an Amír to give him a horse: he said, “Go and take that grey horse.”
گفت آن را من نخواهم گفت چون ** گفت او واپس‌روست و بس حرون
He replied, “I don't want that one.” “Why not?” he asked. “It goes backward and is very restive,” said he;
سخت پس پس می‌رود او سوی بن ** گفت دمش را به سوی خانه کن 1120
“It goes back, back very hard in the direction of its rump.” He replied, “Turn its tail towards home!”
دم این استور نفست شهوتست ** زین سبب پس پس رود آن خودپرست
The tail of this beast you are riding, (namely), your carnal soul, is lust; hence that self-worshipper goes back, back.
شهوت او را که دم آمد ز بن ** ای مبدل شهوت عقبیش کن
O changer, make its (carnal) lust, which is the tail, to be entirely lust for the world hereafter.
چون ببندی شهوتش را از رغیف ** سر کند آن شهوت از عقل شریف
When you bind its lust (and debar it) from the loaf, that lust puts forth its head from (is transformed into) noble reason.
هم‌چو شاخی که ببری از درخت ** سر کند قوت ز شاخ نیک‌بخت
As, when you lop off a (superfluous) branch from a tree, vigour is imparted to the well-conditioned branches.
چونک کردی دم او را آن طرف ** گر رود پس پس رود تا مکتنف 1125
When you have turned its (the carnal steed's) tail in that direction, if it goes backward, it goes to the place of shelter.
حبذا اسپان رام پیش‌رو ** نه سپس‌رو نه حرونی را گرو
How excellent are the docile horses which go forward, not backward, and are not given over to restiveness,
گرم‌رو چون جسم موسی کلیم ** تا به بحرینش چو پهنای گلیم
Going hot-foot, like the body of Moses the Kalím, to which (the distance) to the two seas (was) as the breadth of a blanket!
هست هفصدساله راه آن حقب ** که بکرد او عزم در سیران حب
Seven hundred years is the duration of the journey on which he set out in the path of Love, (the journey that lasted) for an age.
همت سیر تنش چون این بود ** سیر جانش تا به علیین بود
Since the aspiration (that carried him) on his journey in the body is (as immense as) this, his journey in the spirit must be (even) unto the highestParadise.
شهسواران در سباقت تاختند ** خربطان در پایگه انداختند 1130
The kingly cavaliers sped forward in advance (of all); the boobies unloaded (their beasts of burden) in the stable-yard.
مثل
Parable.
آن‌چنان که کاروانی می‌رسید ** در دهی آمد دری را باز دید
’Tis like (the tale of) the caravaneers (who) arrived and entered a village and found a certain door open.
آن یکی گفت اندرین برد العجوز ** تا بیندازیم اینجا چند روز
One (of them) said, “During this spell of cold weather let us unload (alight) here for a few days.”
بانگ آمد نه بینداز از برون ** وانگهانی اندر آ تو اندرون
A voice cried, “Nay, unload outside, and then come indoors!”
هم برون افکن هر آنچ افکندنیست ** در میا با آن کای ن مجلس سنیست
Drop outside everything that ought to be dropped: do not come in with it, for this assembly-place is of high dignity.”
بد هلال استاددل جان‌روشنی ** سایس و بنده‌ی امیری مومنی 1135
Hilál was a spiritual adept and a man of illumined soul, (though he was) the groom and slave of a Moslem Amír.
سایسی کردی در آخر آن غلام ** لیک سلطان سلاطین بنده نام
The youth served as a groom in the stable, but (he was really) a king of kings and a slave (only) in name.
آن امیر از حال بنده بی‌خبر ** که نبودش جز بلیسانه نظر
The Amír was ignorant of his slave's (real) condition, for he had no discernment but of the sort possessed by Iblís.
آب و گل می‌دید و در وی گنج نه ** پنج و شش می‌دید و اصل پنج نه
He saw the clay, but not the treasure (buried) in it: he saw the five (senses) and the six (directions), but not the source of the five.
رنگ طین پیدا و نور دین نهان ** هر پیمبر این چنین بد در جهان
The colour of clay is manifest, the light of religion is hidden: such was (the case of) every prophet in the world.
آن مناره دید و در وی مرغ نی ** بر مناره شاه‌بازی پر فنی 1140
One (person) saw the minaret, but not the bird (perched) upon it, (though) upon the minaret (was) a fully accomplished royal falcon;
وان دوم می‌دید مرغی پرزنی ** لیک موی اندر دهان مرغ نی
And a second (observer) saw a bird flapping its wings, but not the hair in the bird's mouth (beak);
وانک او ینظر به نور الله بود ** هم ز مرغ و هم ز مو آگاه بود
But that one who was seeing by the light of God was aware both of the bird and of the hair,
گفت آخر چشم سوی موی نه ** تا نبینی مو بنگشاید گره
And said (to the other), “Pray, direct thine eye towards the hair: till thou see the hair, the knot will not be untied.”
آن یکی گل دید نقشین دو وحل ** وآن دگر گل دید پر علم و عمل
The one saw in the mud (only) figured clay, while the other saw clay replete with knowledge and works.
تن مناره علم و طاعت هم‌چو مرغ ** خواه سیصد مرغ‌گیر و یا دو مرغ 1145
1145 The body is the minaret, knowledge and obedience (to God) are like the bird: suppose three hundred birds (to be perched on it) or (only) two birds, whichever you please.
مرد اوسط مرغ‌بینست او و بس ** غیر مرغی می‌نبیند پیش و پس
The middle man sees the bird only: neither before nor behind (him) does he see anything but a bird.
موی آن نور نیست پنهان آن مرغ ** هیچ عاریت نباشد کار او
The hair is the hidden light belonging to the bird, whereby the soul of the bird is enduring (for ever).
مرغ کان مویست درمنقار او ** هیچ عاریت نباشد کار او
The works of the bird in whose beak is that hair are never counterfeit.
علم او از جان او جوشد مدام ** پیش او نه مستعار آمد نه وام
Its knowledge gushes perpetually from its soul: it (this bird) has nothing that is borrowed (from others) and (owes) no debt.
رنجور شدن این هلال و بی‌خبری خواجه‌ی او از رنجوری او از تحقیر و ناشناخت و واقف شدن دل مصطفی علیه‌السلام از رنجوری و حال او و افتقاد و عیادت رسول علیه‌السلام این هلال را
How this Hilál fell ill, and how his master was unaware of his being ill, because he despised him and did not recognise (his real worth); and how the heart of Mustafá (Mohammed), on whom be peace, came to know of his illness and his state (of weakness), and how the Prophet, on whom be peace, inquired after this Hilál and went to see him.
از قضا رنجور و ناخوش شد هلال ** مصطفی را وحی شد غماز حال 1150
By (Divine) destiny Hilál became ill and weak: inspiration acquainted Mustafá with his condition.
بد ز رنجوریش خواجه‌ش بی‌خبر ** که بر او بد کساد و بی‌خطر
His master was unaware of his illness, for in his eyes he (Hilál) was worth little and without importance.
خفته نه روز اندر آخر محسنی ** هیچ کس از حال او آگاه نی
(Such) a well-doer lay (ill) in the stable for nine days, and none took notice of his plight.
آنک کس بود و شهنشاه کسان ** عقل صد چون قلزمش هر جا رسان
(But) he who was a personage and the Emperor of (all) personages, he whose oceanic mind reaches every place—
وحیش آمد رحم حق غم‌خوار شد ** که فلان مشتاق تو بیمار شد
To him came the (Divine) inspiration: God's Mercy sympathised (with Hilál), saying (to the Prophet), “Such-and-such an one who longs for thee is fallen sick.”
مصطفی بهر هلال با شرف ** رفت از بهر عیادت آن طرف 1155
(Thereupon) Mustafá went thither to pay a visit to the noble Hilál.
در پی خورشید وحی آن مه دوان ** وآن صحابه در پیش چون اختران
The (Prophetic) Moon was running behind the Sun of inspiration, while the Companions followed behind him, like the stars.
ماه می‌گوید که اصحابی نجوم ** للسری قدوه و للطاغی رجوم
The Moon is saying, “My Companions are stars—a model for (those who follow them in) the night-journey, and missiles hurled at the disobedient.”
میر را گفتند که آن سلطان رسید ** او ز شادی بی‌دل و جان برجهید
(When) the Amír was told of the arrival of that (spiritual) Sultan, he sprang up, beside himself with joy;
برگمان آن ز شادی زد دو دست ** کان شهنشه بهر او میر آمدست
He clapped his hands joyously, thinking that the (spiritual) Emperor had come on his account.
چون فرو آمد ز غرفه آن امیر ** جان همی‌افشاند پامزد بشیر 1160
When the Amír came down from the upper chamber, he was ready to lavish his soul on the messenger as a reward (for the news he had brought).
پس زمین‌بوس و سلام آورد او ** کرد رخ را از طرب چون ورد او
Then he kissed the earth (before the Prophet) and gave the salaam (with great ceremony): in his delight he made his countenance like a rose.
گفت بسم‌الله مشرف کن وطن ** تا که فردوسی شود این انجمن
“In God's name,” he said, “bestow honour on the house (by entering it), so that this assembly-place may become a Paradise,
تا فزاید قصر من بر آسمان ** که بدیدم قطب دوران زمان
And that my palace may surpass heaven (in glory), saying, ‘I have seen the Pole on which Time revolves.’”
گفتش از بهر عتاب آن محترم ** من برای دیدن تو نامدم
The venerable (Prophet) said to him by way of rebuke, “I have not come to visit you.”
گفت روحم آن تو خود روح چیست ** هین بفرما کین تجشم بهر کیست 1165
He replied, “My spirit belongs to thee—what, indeed, is my spirit (before thee)? Oh, say on whose account is this solicitude?—