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6
2953-2977

  • Take heed, do not become a worshipper of form and do not say this. Do not seek (to discover) the secret of congeniality in the (outward) form.
  • هین مشو صورت‌پرست و این مگو  ** سر جنسیت به صورت در مجو 

  • Form resembles the mineral and the stone: an inorganic thing has no knowledge of congeniality.
  • صورت آمد چون جماد و چون حجر  ** نیست جامد را ز جنسیت خبر 

  • The spirit is like an ant, and the body like a grain of wheat which it (the ant) carries to and fro continually. 2955
  • جان چو مور و تن چو دانه‌ی گندمی  ** می‌کشاند سو به سویش هر دمی 

  • The ant knows that the grains of which it has taken charge will be changed and become homogeneous with it.
  • مور داند کان حبوب مرتهن  ** مستحیل و جنس من خواهد شدن 

  • One ant picks up (a grain of) barley on the road, another ant picks up a grain of wheat and runs away.
  • آن یکی موری گرفت از راه جو  ** مور دیگر گندمی بگرفت و دو 

  • The barley does not hurry to the wheat, but the ant comes to the ant; yes (it does).
  • جو سوی گندم نمی‌تازد ولی  ** مور سوی مور می‌آید بلی 

  • The going of the barley to the wheat is (merely) consequential: (’tis) the ant, mark you, (that) returns to its congener.
  • رفتن جو سوی گندم تابعست  ** مور را بین که به جنسش راجعست 

  • Do not say, “Why did the wheat go to the barley?” Fix your eye on the holder, not on that which he holds in pawn. 2960
  • تو مگو گندم چرا شد سوی جو  ** چشم را بر خصم نه نی بر گرو 

  • (As when) a black ant (moves along) on a black felt cloth: the ant is hidden (from view), (only) the grain is visible on its way,
  • مور اسود بر سر لبد سیاه  ** مور پنهان دانه پیدا پیش راه 

  • (But) Reason says, “Look well to your eye: when does a grain ever go along without a grain-bearer?”
  • عقل گوید چشم را نیکو نگر  ** دانه هرگز کی رود بی دانه‌بر 

  • (’Twas) on this account (that) the dog came to the Companions (of the Cave): the (outward) forms are (like) the grains, while the heart (spirit) is (like) the ant.
  • زین سبب آمد سوی اصحاب کلب  ** هست صورتها حبوب و مور قلب 

  • Hence Jesus goes (ascends) to the holy ones of Heaven: the cages (bodies) were diverse, (but) the young birds (spirits) were of the same kind.
  • زان شود عیسی سوی پاکان چرخ  ** بد قفس‌ها مختلف یک جنس فرخ 

  • This cage is visible, but the young bird in it is hidden (from sight): how should the cage be moving without a cage-carrier? 2965
  • این قفس پیدا و آن فرخش نهان  ** بی‌قفس کش کی قفس باشد روان 

  • Oh, blessed is the eye that is ruled by reason, (the eye) that discerns the end and is wise and cool.
  • ای خنک چشمی که عقلستش امیر  ** عاقبت‌بین باشد و حبر و قریر 

  • Get (learn) the distinction between evil and good from reason, not from the eye that tells (only) of black and white.
  • فرق زشت و نغز از عقل آورید  ** نی ز چشمی کز سیه گفت و سپید 

  • The eye is beguiled by the verdure on dunghills, (but) reason says, “Put it to my touchstone.”
  • چشم غره شد به خضرای دمن  ** عقل گوید بر محک ماش زن 

  • The eye that sees (only) its (object of) desire is the bird's bane; reason, which sees the trap, is the bird's means of deliverance.
  • آفت مرغست چشم کام‌بین  ** مخلص مرغست عقل دام‌بین 

  • (But) there was another trap which reason did not perceive; hence the inspiration which beholds the unseen sped in this direction. 2970
  • دام دیگر بد که عقلش در نیافت  ** وحی غایب‌بین بدین سو زان شتافت 

  • By reason you can recognise congener and non-congener: you ought not to run at once to (outward) forms.
  • جنس و ناجنس از خرد دانی شناخت  ** سوی صورت‌ها نشاید زود تاخت 

  • My being your congener is not in respect of (outward) form: Jesus, in the form of man, was (really) homogeneous with the angels
  • نیست جنسیت به صورت لی و لک  ** عیسی آمد در بشر جنس ملک 

  • The celestial Bird (Gabriel) carried him up above this dark-blue fortress (vault) as the raven (carried) the frog.
  • برکشیدش فوق این نیلی‌حصار  ** مرغ گردونی چو چغزش زاغ‌وار 

  • Story of ‘Abdu ’l-Ghawth and his being carried off by the peris and staying among them for years, and how after (many) years he returned to his (native) town and his children, but could not endure to be parted from the peris, because he was really their congener and spiritually one with them.
  • قصه‌ی عبدالغوث و ربودن پریان او را و سالها میان پریان ساکن شدن او و بعد از سالها آمدن او به شهر و فرزندان خویش را باز ناشکیفتن او از آن پریان بحکم جنسیت و همدلی او با ایشان 

  • ‘Abdu ’l-Ghawth was a congener of the peri: for nine years he was flying about invisibly, like a peri.
  • بود عبدالغوث هم‌جنس پری  ** چون پری نه سال در پنهان‌پری 

  • His wife had offspring by another husband, and his (‘Abdu ’l-Ghawth's) orphans used to talk of his death, 2975
  • شد زنش را نسل از شوی دگر  ** وآن یتیمانش ز مرگش در سمر 

  • Saying, “A wolf or a brigand (must have) attacked him, or (perhaps) he fell into a pit or ambush.”
  • که مرورا گرگ زد یا ره‌زنی  ** یا فتاد اندر چهی یا مکمنی 

  • All his children were passionately absorbed in (worldly) occupations: they never said (thought) that they had a father (who might be alive).
  • جمله فرزندانش در اشغال مست  ** خود نگفتندی که بابایی بدست