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4
2357-2381

  • I have brought a dragon for (thy) dragon, that I may correct (thy dragon's) breath by (my dragon's) breath,
  • اژدها را اژدها آورده‌ام ** تا با صلاح آورم من دم به دم

  • So that the breath of that one may be defeated by the breath of this one, and that my serpent may destroy that dragon (of thine).
  • تا دم آن از دم این بشکند ** مار من آن اژدها را بر کند

  • If thou submittest, thou art freed from two serpents; otherwise, it (thy dragon) will bring thy spirit to utter perdition.”
  • گر رضا دادی رهیدی از دو مار ** ورنه از جانت برآرد آن دمار

  • He (Pharaoh) said, “In truth, thou art an exceedingly cunning sorcerer, for by craft thou hast introduced duality (disunion) here. 2360
  • گفت الحق سخت استا جادوی ** که در افکندی به مکر اینجا دوی

  • Thou hast made the unanimous people into two factions: sorcery makes fissures in rock and mountain.”
  • خلق یک‌دل را تو کردی دو گروه ** جادوی رخنه کند در سنگ و کوه

  • He (Moses) said, “I am submerged in the message of God: who (ever) saw sorcery together with the name of God?
  • گفت هستم غرق پیغام خدا ** جادوی کی دید با نام خدا

  • The substance of sorcery is forgetfulness (of God) and unbelief: the spirit of Moses is the flaming torch of the (true) religion.
  • غفلت و کفرست مایه‌ی جادوی ** مشعله‌ی دینست جان موسوی

  • How do I resemble sorcerers, O impudent one?—for the Messiah (Jesus) is becoming jealous of my (life-giving) breath.
  • من به جادویان چه مانم ای وقیح ** کز دمم پر رشک می‌گردد مسیح

  • How do I resemble sorcerers, O polluted one?—for the (Revealed) Books are receiving light from my spirit. 2365
  • من به جادویان چه مانم ای جنب ** که ز جانم نور می‌گیرد کتب

  • Since thou art soaring on the wings of sensuality, inevitably thou bearest (in thy heart) that (ill) thought against me.”
  • چون تو با پر هوا بر می‌پری ** لاجرم بر من گمان آن می‌بری

  • Every one whose actions are those of wild beasts hath ill thoughts against the noble.
  • هر کرا افعال دام و دد بود ** بر کریمانش گمان بد بود

  • Since thou art a part of the world, howsoever thou art thou deemest all to be of the same description as thyself, misguided man.
  • چون تو جزو عالمی هر چون بوی ** کل را بر وصف خود بینی سوی

  • If thou whirl round and thy head whirl round, thy (organ of) sight sees the house whirling round;
  • گر تو برگردی و بر گردد سرت ** خانه را گردنده بیند منظرت

  • And if thou embark in a ship moving on the sea, thou deemest the seashore to be running (along). 2370
  • ور تو در کشتی روی بر یم روان ** ساحل یم را همی بینی دوان

  • If thou art narrow (oppressed) at heart from (being engaged in) combat, thou deemest the whole atmosphere of the world to be narrow;
  • گر تو باشی تنگ‌دل از ملحمه ** تنگ بینی جمله دنیا را همه

  • And if thou art happy as thy friends would desire, this world seems to thee like a garden of roses.
  • ور تو خوش باشی به کام دوستان ** این جهان بنمایدت چون گلستان

  • How many a one has gone as far as Syria and ‘Iráq and has seen nothing but unbelief and hypocrisy;
  • ای بسا کس رفته تا شام و عراق ** او ندیده هیچ جز کفر و نفاق

  • And how many a one has gone as far as India and Hirá (Herát) and seen nothing but selling and buying;
  • وی بسا کس رفته تا هند و هری ** او ندیده جز مگر بیع و شری

  • And how many a one has gone as far as Turkistán and China and seen nothing but deceit and hidden guile! 2375
  • وی بسا کس رفته ترکستان و چین ** او ندیده هیچ جز مکر و کمین

  • Since he has no object of perception save colour and perfume (external phenomena), let him seek (through) all the climes, (he will see nothing spiritual).
  • چون ندارد مدرکی جز رنگ و بو ** جمله‌ی اقلیمها را گو بجو

  • (If) a cow come suddenly into Baghdád and pass from this side (of the city) to that (farther) side,
  • گاو در بغداد آید ناگهان ** بگذرد او زین سران تا آن سران

  • Of all (its) pleasures and joys and delights she will see nothing but the rind of a water-melon.
  • از همه عیش و خوشیها و مزه ** او نبیند جز که قشر خربزه

  • (If) straw or hay has fallen on the road, (it is) suitable to his (such a one's) bovine or asinine disposition.
  • که بود افتاده بر ره یا حشیش ** لایق سیران گاوی یا خریش

  • (Hanging) dry on the nail of (his bestial) nature, like strips of meat (exposed to the sun), his spirit, bound with (the cords of) secondary causes, does not grow; 2380
  • خشک بر میخ طبیعت چون قدید ** بسته‌ی اسباب جانش لا یزید

  • But the spacious realm where means and causes are torn to shreds (transcended) is the earth of God, O most honourable sire.
  • وان فضای خرق اسباب و علل ** هست ارض الله ای صدر اجل