Every call that draws thee upward—know that that call has come from on high.
هر ندایی که ترا بالا کشید ** آن ندا میدان که از بالا رسید
Every call that excites cupidity in thee—know that it is the howl of the wolf which tears men (to pieces).
هر ندایی که ترا حرص آورد ** بانگ گرگی دان که او مردم درد
This (afore-mentioned) height is not (high) in respect of position; these “heights” are towards (refer to) mind and spirit.1960
این بلندی نیست از روی مکان ** این بلندیهاست سوی عقل و جان
Every cause is higher than the effect: the stone and iron (from which fire is struck) are superior to the sparks.
هر سبب بالاتر آمد از اثر ** سنگ و آهن فایق آمد بر شرر
Such and such a person is (really) seated above that one who lifts up his head so haughtily, though in appearance he is seated beside him.
آن فلانی فوق آن سرکش نشست ** گر چه در صورت به پهلویش نشست
The superiority of that (person's) place is in respect of (his spiritual) nobility; the place (that is) far from the (spiritual) seat of honour is held in slight regard.
فوقی آن جاست از روی شرف ** جای دور از صدر باشد مستخف
Forasmuch as the stone and iron are prior in action, the superiority of these twain is proper;
سنگ و آهن زین جهت که سابق است ** در عمل فوقی این دو لایق است
But those sparks, in respect of their being the final cause, are from this point of view far in front of (superior to) the iron and stone.1965
و آن شرر از روی مقصودی خویش ** ز آهن و سنگ است زین رو پیش و بیش
The stone and iron are first, and the sparks last; but these twain are the body, and the sparks are the soul.
سنگ و آهن اول و پایان شرر ** لیک این هر دو تنند و جان شرر
If those sparks are posterior in time, (yet) in quality they are higher than the stone and iron.
آن شرر گر در زمان واپستر است ** در صفت از سنگ و آهن برتر است
The bough is prior to the fruit in time, (but) it (the fruit) is superior to the bough in excellence.
در زمان شاخ از ثمر سابقتر است ** در هنر از شاخ او فایقتر است
Since the fruit is the final cause of the tree, it follows that the fruit is (really) first, the tree last.
چون که مقصود از شجر آمد ثمر ** پس ثمر اول بود و آخر شجر
When the bear cried out for help against the dragon, a valiant man removed it from the (dragon's) claws.1970
خرس چون فریاد کرد از اژدها ** شیر مردی کرد از جنگش جدا
Cunning and courage gave support to each other: by this strength he slew the dragon.
حیلت و مردی بهم دادند پشت ** اژدها را او بدین قوت بکشت
The dragon has strength, (but) it has not cunning; again, there is a cunning above your cunning.
اژدها را هست قوت حیله نیست ** نیز فوق حیلهی تو حیلهای است
When you have regarded your own cunning, go back (and see) whence it came: go to the origin.
حیلهی خود را چو دیدی باز رو ** کز کجا آمد سوی آغاز رو
Whatever is below has come from above: come on, turn your eye towards the height.
هر چه در پستی است آمد از علا ** چشم را سوی بلندی نه هلا
Looking aloft gives light, though at first it produces dazzlement; yes, it does.1975
روشنی بخشد نظر اندر علی ** گر چه اول خیرگی آرد بلی
Accustom your eye to the light; if you are not a bat, look in that direction.
چشم را در روشنایی خوی کن ** گر نه خفاشی نظر آن سوی کن
Vision of the end is the sign of your (having the) light; the lust of the moment is in truth your (dark) grave.
عاقبت بینی نشان نور تست ** شهوت حالی حقیقت گور تست
The man with vision of the end, who has seen a hundred artifices, is not like him that has (only) heard of one artifice,
عاقبت بینی که صد بازی بدید ** مثل آن نبود که یک بازی شنید
(And who) has been so befooled by that one artifice that in his pride he has become alienated from the masters.
ز آن یکی بازی چنان مغرور شد ** کز تکبر ز اوستادان دور شد
Like Sámirí, when he has seen in himself that (little) skill, through pride he has rebelled against (a) Moses.1980
سامریوار آن هنر در خود چو دید ** او ز موسی از تکبر سر کشید
He has learned that skill from (a) Moses and (then) closed his eyes to his teacher.
او ز موسی آن هنر آموخته ** وز معلم چشم را بر دوخته
Moses, of course, exhibited another artifice, so that it swept away (both) that artifice (of Sámirí) and his life.
لاجرم موسی دگر بازی نمود ** تا که آن بازی و جانش را ربود