Make thyself familiar with Solomon, O reprobate bat, in order that thou mayst not remain in darkness for ever.
با سلیمان خو کن ای خفاش رد ** تا که در ظلمت نمانی تا ابد
When thou goest one ell's length in that direction, like the ell thou wilt become the standard of measurement;
یک گزی ره که بدان سو میروی ** همچو گز قطب مساحت میشوی
And (even by) thy hopping lamely and limply in that direction, thou wilt be freed from all lameness and limpness.3765
و انکه لنگ و لوک آن سو میجهی ** از همه لنگی و لوکی میرهی
The story of the ducklings which were fostered by a domestic fowl.
قصهی بط بچگان که مرغ خانگی پروردشان
Thou art the offspring of a duck, though a domestic fowl has fostered thee as a nurse beneath her wing.
تخم بطی گر چه مرغ خانهات ** کرد زیر پر چو دایه تربیت
Thy mother was the duck of that Sea; thy nurse was of the earth and devoted to the dry land.
مادر تو بط آن دریا بدهست ** دایهات خاکی بد و خشکی پرست
The desire which is in thy heart for the Sea—thy soul hath that nature (instinct) from thy mother.
میل دریا که دل تو اندر است ** آن طبیعت جانت را از مادر است
The desire thou hast for the dry land is from this nurse. Leave the nurse, for she is an evil counsellor.
میل خشکی مر ترا زین دایه است ** دایه را بگذار کاو بد رایه است
Leave the nurse on the dry land, and press on: come into the Sea of spiritual reality, like the ducks.3770
دایه را بگذار در خشک و بران ** اندر آن در بحر معنی چون بطان
(Even) if thy mother should bid thee be afraid of the water, fear not thou, but push speedily into the Sea.
گر ترا مادر بترساند ز آب ** تو مترس و سوی دریا ران شتاب
Thou art a duck: thou art one that lives (both) on dry and wet; thou art not one like the domestic fowl, whose house is ill-smelling.
تو بطی بر خشک و بر تر زندهای ** نی چو مرغ خانه خانه کندهای
Thou art a king in virtue of (the text), We have ennobled the sons of Adam: thou settest foot both on the dry land and on the Sea.
تو ز کرمنا بنی آدم شهی ** هم به خشکی هم به دریا پا نهی
For in spirit thou art (what is signified by the text), We have conveyed them on the Sea: push forward (then) from (the state implied in the words), We have conveyed them on the land.
که حملناهم علی البحری به جان ** از حملناهم علی البر پیش ران
The angels have no access to the land; the animal kind, again, are ignorant of the Sea.3775
مر ملایک را سوی بر راه نیست ** جنس حیوان هم ز بحر آگاه نیست
Thou in (thy) body art an animal, and in (thy) spirit thou art of the angels, so that thou mayst walk on the earth and also in the sky;
تو به تن حیوان به جانی از ملک ** تا روی هم بر زمین هم بر فلک
So that the seer with heart divinely inspired may be, in appearance, a man like yourselves.
تا به ظاهر مثلکم باشد بشر ** با دل یوحی إلیه دیدهور
His body of dust (is here), fallen upon the earth; (but) his spirit (is) circling in this highest sphere (of Heaven).
قالب خاکی فتاده بر زمین ** روح آن گردان بر این چرخ برین
We all are water-birds, O lad: the Sea fully knows our language.
ما همه مرغابیانیم ای غلام ** بحر میداند زبان ما تمام
Therefore the Sea is (our) Solomon, and we are as the birds (familiar with Solomon): in Solomon we move unto everlasting.3780
پس سلیمان بحر آمد ما چو طیر ** در سلیمان تا ابد داریم سیر
With Solomon set thy foot in the Sea, that the water, David-like, may make a hundred rings of mail (ripples).
با سلیمان پای در دریا بنه ** تا چو داود آب سازد صد زره
That Solomon is present to all, but (His) jealousy binds (our) eyes (with spells) and enchants (us),
آن سلیمان پیش جمله حاضر است ** لیک غیرت چشم بند و ساحر است
So that from folly and drowsiness (forgetfulness) and vanity— He is beside us, and (yet) we are sick of Him.
تا ز جهل و خوابناکی و فضول ** او به پیش ما و ما از وی ملول
The noise of thunder gives the thirsty man headache, when he does not know that it (the thunder) brings on the rain-clouds of felicity.
تشنه را درد سر آرد بانگ رعد ** چون نداند کاو کشاند ابر سعد
His eye remains (fixed) upon the running stream, unaware of the delicious taste of the Water of Heaven.3785
چشم او مانده است در جوی روان ** بیخبر از ذوق آب آسمان
He has urged the steed of (his) attention towards (secondary) causes: consequently he remains debarred from the Causer.
مرکب همت سوی اسباب راند ** از مسبب لاجرم محجوب ماند
(But) one that sees the Causer plainly—how should he set his mind upon the (secondary) causes in the world?
آن که بیند او مسبب را عیان ** کی نهد دل بر سببهای جهان
How the pilgrims were amazed at the miracles of the ascetic whom they found (living) alone in the desert.
حیران شدن حاجیان در کرامات آن زاهد که در بادیه تنهاش یافتند