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2
136-160

  • The snake-catcher escaped from the snake's bite; the man who had robbed him was miserably killed by the snake.
  • وارهید آن مارگیر از زخم مار ** مار کشت آن دزد او را زار زار

  • The snake-catcher saw him (dead); then he recognised him and said, “My snake has emptied him of life.
  • مارگیرش دید پس بشناختش ** گفت از جان مار من پرداختش‏

  • My soul was desiring of Him (God) in prayer that I might find him and take the snake from him.
  • در دعا می‏خواستی جانم از او ** کش بیابم مار بستانم از او

  • Thanks to God that that prayer was rejected: I thought ’twas loss, but it has turned out to be gain.”
  • شکر حق را کان دعا مردود شد ** من زیان پنداشتم آن سود شد

  • Many are the prayers which are loss and destruction, and from kindness the Holy God is not hearing them. 140
  • بس دعاها کان زیان است و هلاک ** وز کرم می‏نشنود یزدان پاک‏

  • How the companion of Jesus, on whom be peace, entreated Jesus, on whom be peace, to give life to the bones.
  • التماس کردن همراه عیسی علیه السلام زنده کردن استخوانها را از او

  • A certain foolish person accompanied Jesus (on his way). He espied some bones in a deep-dug hole.
  • گشت با عیسی یکی ابله رفیق ** استخوانها دید در حفره‏ی عمیق‏

  • He said, “O companion, (teach me) that exalted Name by which thou makest the dead to live;
  • گفت ای همراه آن نام سنی ** که بدان تو مرده را زنده کنی

  • Teach (it) me, that I may do good and by means of it endow the bones with life.”
  • مر مرا آموز تا احسان کنم ** استخوانها را بدان با جان کنم

  • Jesus said, “Be silent, for that is not thy work: ’tis not meet for thy breath and speech,
  • گفت خامش کن که آن کار تو نیست ** لایق انفاس و گفتار تو نیست‏

  • For it wants breath purer than rain and more piercing in action than the angels. 145
  • کان نفس خواهد ز باران پاک‏تر ** وز فرشته در روش دراک‏تر

  • (Many) lifetimes were needed that the breath might be purified, so that he (its owner) was entrusted with the treasury of the Heavens.
  • عمرها بایست تا دم پاک شد ** تا امین مخزن افلاک شد

  • (Suppose that) thou hast grasped this rod firmly in thy hand: whence will accrue to thy hand the cunning of Moses?”
  • خود گرفتی این عصا در دست راست ** دست را دستان موسی از کجاست‏

  • He said, “If I am not one to pronounce (such sacred) mysteries, do thou pronounce the Name over the bones.”
  • گفت اگر من نیستم اسرار خوان ** هم تو بر خوان نام را بر استخوان‏

  • Jesus cried, “O Lord, what are these hidden purposes (of Thine)? What is (the meaning of) this fool's inclination (to engage) in this fruitless work?
  • گفت عیسی یا رب این اسرار چیست ** میل این ابله در این بیگار چیست‏

  • How has this sick man no care for himself? How has this corpse no care for (spiritual) life? 150
  • چون غم خود نیست این بیمار را ** چون غم جان نیست این مردار را

  • He has left (uncared for) his own dead (soul) and seeks to mend (revive) the dead (bones) of a stranger.”
  • مرده‏ی خود را رها کرده ست او ** مرده‏ی بیگانه را جوید رفو

  • God (answered and) said, “The backslider seeks backsliding: the thistle that has grown (in him) is the retribution for (consequence of) his sowing.”
  • گفت حق ادبارگر ادبار جوست ** خار روییده جزای کشت اوست‏

  • He that sows the seed of thistles in the world, be warned not to look for him in the rose-garden.
  • آن که تخم خار کارد در جهان ** هان و هان او را مجو در گلستان‏

  • If he take a rose in his hand, it becomes a thistle; and if he go to a friend, he (the friend) becomes a snake.
  • گر گلی گیرد به کف خاری شود ** ور سوی یاری رود ماری شود

  • The damned wretch is an elixir which transmutes into poison and snakes; (his elixir is) contrary to the elixir of the God-fearing man. 155
  • کیمیای زهر و مار است آن شقی ** بر خلاف کیمیای متقی‏

  • How the Súfí enjoined the servant to take care of his beast and how the servant said, “Lá hawl.”
  • اندرز کردن صوفی خادم را در تیمار داشت بهیمه و لاحول گفتن خادم

  • A Súfí was wandering round the world till one night he became a guest at a monastery (for Súfís).
  • صوفیی می‏گشت در دور افق ** تا شبی در خانقاهی شد قنق‏

  • He had a beast (ass): he tied it in the stable, (while) he (himself) sat at the top of the dais with his friends.
  • یک بهیمه داشت در آخر ببست ** او به صدر صفه با یاران نشست‏

  • Then he engaged with his friends in (mystical) meditation: the presence of a friend (of God) is (like) a book (which is open) before (one).
  • پس مراقب گشت با یاران خویش ** دفتری باشد حضور یار بیش‏

  • The Súfí's book is not (composed of) ink of letters (letters written with ink): it is naught but a heart white as snow.
  • دفتر صوفی سواد حرف نیست ** جز دل اسپید همچون برف نیست‏

  • The scholar's provision is (consists of) pen-marks (written letters and words). What is the Súfí's provision? Footmarks. 160
  • زاد دانشمند آثار قلم ** زاد صوفی چیست آثار قدم‏