روی شستند و دهان و هر یکی ** داشت اندر ورد راه و مسلکی

And washed their faces and mouths; and each one had a (different) method and practice in his devotions.

یک زمانی هر کسی آورد رو ** سوی ورد خویش از حق فضل‌جو

For a while each one applied himself to his devotions, seeking favour from God.

مومن و ترسا جهود و گبر و مغ ** جمله را رو سوی آن سلطان الغ

True believer and Christian, Jew and Guebre and Magian— the faces of them all are (turned) towards that mighty Sultan.

بلک سنگ و خاک و کوه و آب را ** هست واگشت نهانی با خدا 2420

Nay, stone and earth and mountain and water have their invisible recourse to God.

این سخن پایان ندارد هر سه یار ** رو به هم کردند آن دم یاروار

This topic is infinite. At that time the three companions looked on one another friendlily,

آن یکی گفتا که هر یک خواب خویش ** آنچ دید او دوش گو آور به پیش

And one (of them) said, “Let each (of us) relate what he dreamed last night.

هرکه خوابش بهتر این را او خورد ** قسم هر مفضول را افضل برد

Let him who had the best dream eat this (sweetmeat): let the most excellent carry off the share of every one that is excelled (by him).”

آنک اندر عقل بالاتر رود ** خوردن او خوردن جمله بود

He who mounts highest in (the scale of) reason—his eating is (equivalent to) the eating of all (his inferiors).

فوق آمد جان پر انوار او ** باقیان را بس بود تیمار او 2425

His luminous spirit is supreme: ’tis enough for the rest of them to tend (cherish) him.

عاقلان را چون بقا آمد ابد ** پس به معنی این جهان باقی بود

Since those endowed with (perfect) reason endure for ever, in reality this world is enduring for ever.

پس جهود آورد آنچ دیده بود ** تا کجا شب روح او گردیده بود

Then the Jew related his dream (and told them) whither his spirit had wandered during the night.

گفت در ره موسی‌ام آمد به پیش ** گربه بیند دنبه اندر خواب خویش

He said, “Moses met me on the way, (according to the adage) ‘the cat sees a fat sheep's tail in her dreams.’

در پی موسی شدم تا کوه طور ** هر سه‌مان گشتیم ناپیدا ز نور

I followed Moses to Mt Sinai: in the Light (of the Divine Epiphany) all three of us vanished.

هر سه سایه محو شد زان آفتاب ** بعد از آن زان نور شد یک فتح باب 2430

All (our) three shadows disappeared in the Sun; after that, there came from the Light an opening of the door (revelation).

نور دیگر از دل آن نور رست ** پس ترقی جست آن ثانیش چست

From the heart of that Light another Light sprang up, and then the second (Light) quickly sought to transcend it.

هم من و هم موسی و هم کوه طور ** هر سه گم گشتیم زان اشراق نور

Both I and Moses and also Mt Sinai, we were lost, all three, in that effulgence of the (second) Light.

بعد از آن دیدم که که سه شاخ شد ** چونک نور حق درو نفاخ شد

After that, I saw the mountain break into three pieces when the Light of God surged upon it.

وصف هیبت چون تجلی زد برو ** می‌سکست از هم همی‌شد سو به سو

When the Attribute of Majesty was revealed to it, it burst asunder in every direction.

آن یکی شاخ که آمد سوی یم ** گشت شیرین آب تلخ هم‌چو سم 2435

One piece of the mountain fell towards the sea, and the water bitter as poison was made sweet.

آن یکی شاخش فرو شد در زمین ** چشمه‌ی دارو برون آمد معین

One piece thereof sank into the earth, and a medicinal spring of running water gushed forth,

که شفای جمله رنجوران شد آب ** از همایونی وحی مستطاب

So that its water became a cure for all the sick by the blessedness of the goodly revelation.

آن یکی شاخ دگر پرید زود ** تا جوار کعبه که عرفات بود

The other (third) piece flew at once to the neighbourhood of the Ka‘ba where ‘Arafát was (situated).

باز از آن صعقه چو با خود آمدم ** طور بر جا بد نه افزون و نه کم

When I came back to myself out of that swoon, Sinai was in its place, neither greater nor less (than before);

لیک زیر پای موسی هم‌چو یخ ** می‌گدازید او نماندش شاخ و شخ 2440

But under the foot of Moses it was (inwardly) melting like ice: no spur or peak of it remained.

با زمین هموار شد که از نهیب ** گشت بالایش از آن هیبت نشیب

The mountain was levelled to the earth by terror: it was turned upside down by that awful Majesty.

باز با خود آمدم زان انتشار ** باز دیدم طور و موسی برقرار

After that scattering (of my senses) I came to myself again and saw that Sinai and Moses were unchanged,

وآن بیابان سر به سر در ذیل کوه ** پر خلایق شکل موسی در وجوه

And that the desert skirting the mountain was filled from end to end with people resembling Moses in (the illumination of) their faces.

چون عصا و خرقه‌ی او خرقه‌شان ** جمله سوی طور خوش دامن کشان

Their (staves and) mantles were like his staff and mantle: all (of them) were speeding joyously towards Sinai.

جمله کفها در دعا افراخته ** نغمه‌ی ارنی به هم در ساخته 2445

All had lifted their hands in prayer and struck up together the tune of let me see (Thee).

باز آن غشیان چو از من رفت زود ** صورت هر یک دگرگونم نمود

Again, as soon as the trance departed from me, the form of each one seemed to me to be diverse.

انبیا بودند ایشان اهل ود ** اتحاد انبیاام فهم شد

They were the prophets endowed with love (of God): (thus) the (spiritual) unity of the prophets was (clearly) apprehended by me.

باز املاکی همی دیدم شگرف ** صورت ایشان بد از اجرام برف

Again, I beheld some mighty angels: their outward form was (composed) of bodies of snow;

حلقه‌ی دیگر ملایک مستعین ** صورت ایشان به جمله آتشین

And (I saw) another circle of angels asking help (of God): their outward form was wholly of fire.”

زین نسق می‌گفت آن شخص جهود ** بس جهودی که آخرش محمود بود 2450

On this wise did the Jew tell (his dream): there is many a Jew whose end was praiseworthy.

هیچ کافر را به خواری منگرید ** که مسلمان مردنش باشد امید

Do not regard any infidel with contempt, for there may be hope of his dying a Moslem.

چه خبر داری ز ختم عمر او ** تا بگردانی ازو یک‌باره رو

What knowledge have you of the close of his life that you should once (and for all) avert your face from him?

بعد از ان ترسا در آمد در کلام ** که مسیحم رو نمود اندر منام

Afterwards the Christian began to speak, saying, “The Messiah appeared to me in my dream.

من شدم با او به چارم آسمان ** مرکز و مثوای خورشید جهان

I went with him to the Fourth Heaven, (which is) the centre and abode of the sun of this world.

خود عجب‌های قلاع آسمان ** نسبتش نبود به آیات جهان 2455

Verily, the marvels of the citadels of Heaven have no relation (cannot be compared) to the wonders of the (lower) world.

هر کسی دانند ای فخر البنین ** که فزون باشد فن چرخ از زمین

Every one knows, O pride of the sons (of Adam), that the artifice of the celestial sphere exceeds (that of) the earth.”

حکایت اشتر و گاو و قج که در راه بند گیاه یافتند هر یکی می‌گفت من خورم

Story of the camel and the ox and the ram who found a bunch of grass on the road, and each said, “I will eat it.”

اشتر و گاو و قجی در پیش راه ** یافتند اندر روش بندی گیاه

Whilst a camel, ox, and ram were going along, they found a bunch of grass in front of (them on) the road.

گفت قج بخش ار کنیم این را یقین ** هیچ کس از ما نگردد سیر ازین

The ram said, “If we divide this, certainly none of us will get his fill of it;

لیک عمر هرکه باشد بیشتر ** این علف اوراست اولی گو بخور

But whichever of us has lived longest has the best right to this fodder: let him eat;

که اکابر را مقدم داشتن ** آمدست از مصطفی اندر سنن 2460

For (the injunction) to give the foremost place to the seniors has come from Mustafá (Mohammed) among the practices observed by him,

گرچه پیران را درین دور لام ** در دو موضع پیش می‌دارند عام

Although, at this time when vile men hold sway, the vulgar put forward the elders on two occasions (only),

یا در آن لوتی که آن سوزان بود ** یا بر آن پل کز خلل ویران بود

Either in (tasting) food that is burning hot, or on a bridge that is (damaged) by cracks (and) in a state of ruin.

خدمت شیخی بزرگی قایدی ** عام نارد بی‌قرینه‌ی فاسدی

The vulgar do not pay homage to a venerable Shaykh and leader without some mischievous idea associated (with their homage).

خیرشان اینست چه بود شرشان ** قبحشان را باز دان از فرشان

This is their good: what must their evil be? Distinguish their (inward) foulness from their (outward) fairness.”

مثل

Parable.

سوی جامع می‌شد آن یک شهریار ** خلق را می‌زد نقیب و چوبدار 2465

A king was going to the congregational mosque, and the marshals and mace-bearers were beating the people off.

آن یکی را سر شکستی چوب‌زن ** و آن دگر را بر دریدی پیرهن

The wielder of the stick would break the head of one and tear to bits the shirt of another.