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2
827-851

  • The fire that does good to iron or gold—how is it good for fresh quinces and apples?
  • آتشی کاصلاح آهن یا زر است ** کی صلاح آبی و سیب تر است‏

  • The apple and quince have (only) a slight crudity: unlike iron, they want a gentle heat;
  • سیب و آبی خامیی دارد خفیف ** نه چو آهن تابشی خواهد لطیف‏

  • But those flames are (too) gentle for the iron, for it is (eagerly) drawing to (itself) the heat of that (fiery) dragon.
  • لیک آهن را لطیف آن شعله‏هاست ** کاو جذوب تابش آن اژدهاست‏

  • That iron is the dervish who bears hardship (self-mortification): under the hammer and the fire he is red and happy. 830
  • هست آن آهن فقیر سخت کش ** زیر پتک و آتش است او سرخ و خوش‏

  • He is the chamberlain of the fire (and) in immediate touch (with it): he goes into the heart of the fire without (any) link (between the fire and him).
  • حاجب آتش بود بی‏واسطه ** در دل آتش رود بی‏رابطه‏

  • Without some screen, water and water's children get no cooking or conversation from the fire.
  • بی‏حجاب آب و فرزندان آب ** پختگی ز آتش نیابند و خطاب‏

  • The medium is a pot or a pan—as (the medium) for the foot in walking (is) a sock (shoe)—
  • واسطه دیگی بود یا تابه‏ای ** همچو پا را در روش پا تابه‏ای‏

  • Or a space between, so that the air becomes burning hot and brings (the fire) to the water.
  • یا مکانی در میان تا آن هوا ** می‏شود سوزان و می‏آرد بما

  • The dervish, then, is he that has no intermediary: the flames have (direct) connexion with his being. 835
  • پس فقیر آن است کاو بی‏واسطه ست ** شعله‏ها را با وجودش رابطه ست‏

  • Therefore he is the heart of the world, because by means of this heart the body attains to (its proper) art (function).
  • پس دل عالم وی است ایرا که تن ** می‏رسد از واسطه‏ی این دل به فن‏

  • (If) the heart be not there, how can the body talk and speak? (If) the heart seek not, how can the body seek and search?
  • دل نباشد، تن چه داند گفت‏وگو ** دل نجوید، تن چه داند جستجو

  • Therefore the theatre of the (Divine) rays is that iron; therefore the theatre of God is the heart, not the body.
  • پس نظرگاه شعاع آن آهن است ** پس نظرگاه خدا دل نی تن است‏

  • Again, these partial (individual) hearts are as the body in relation to the heart of the man of heart (the perfect saint), which is the original source.
  • باز این دلهای جزوی چون تن است ** با دل صاحب دلی کاو معدن است‏

  • This argument wants much illustration and exposition, but I fear lest the opinion of the vulgar should stumble (and fall into error), 840
  • بس مثال و شرح خواهد این کلام ** لیک ترسم تا نلغزد وهم عام‏

  • (And) lest my goodness should be turned (by them) to badness;—even this that I have spoken was (from) naught but selflessness.
  • تا نگردد نیکویی ما بدی ** اینکه گفتم هم نبد جز بی‏خودی‏

  • The crooked shoe is better for the crooked foot; the beggar's power reaches only as far as the door.
  • پای کج را کفش کج بهتر بود ** مر گدا را دستگه بر در بود

  • How the King made trial of the two slaves whom he had recently purchased.
  • امتحان پادشاه به آن دو غلام که نو خریده بود

  • A King bought two slaves cheap, and conversed with one of the twain.
  • پادشاهی دو غلام ارزان خرید ** با یکی ز آن دو سخن گفت و شنید

  • He found him quick-witted and answering sweetly: what issues from the sugar-lip? Sugar-water.
  • یافتش زیرک دل و شیرین جواب ** از لب شکر چه زاید شکر آب‏

  • Man is concealed underneath his tongue: this tongue is the curtain over the gate of the soul. 845
  • آدمی مخفی است در زیر زبان ** این زبان پرده است بر درگاه جان‏

  • When a gust of wind has rolled up the curtain, the secret of the interior of the house is disclosed to us,
  • چون که بادی پرده را در هم کشید ** سر صحن خانه شد بر ما پدید

  • (And we see) whether in that house there are pearls or (grains of) wheat, a treasure of gold or whether all is snakes and scorpions;
  • کاندر آن خانه گهر یا گندم است ** گنج زر یا جمله مار و کژدم است‏

  • Or whether a treasure is there and a serpent beside it, since a treasure of gold is not without some one to keep watch.
  • یا در او گنج است و ماری بر کران ** ز انکه نبود گنج زر بی‏پاسبان‏

  • Without premeditation he (that slave) would speak in such wise as others after five hundred premeditations.
  • بی‏تامل او سخن گفتی چنان ** کز پس پانصد تامل دیگران‏

  • You would have said that in his inward part there was a sea, and that the whole sea was pearls of eloquence, 850
  • گفتی اندر باطنش دریاستی ** جمله دریا گوهر گویاستی‏

  • (And that) the light that shone from every pearl became a criterion for distinguishing between truth and falsehood.
  • نور هر گوهر کز او تابان شدی ** حق و باطل را از او فرقان شدی‏