“I said,” cried the lion, “that the promise of those vile ones would be vain—vain and frail and unfulfilled.
گفت من گفتم که عهد آن خسان ** خام باشد خام و سست و نارسان
Their palaver has duped me: how long will this Time deceive me, how long?”
دمدمه‌‌ی ایشان مرا از خر فگند ** چند بفریبد مرا این دهر چند
The prince that hath no strength in his beard is left sorely in the lurch when by reason of his folly he looks neither backwards nor forwards.
سخت درماند امیر سست ریش ** چون نه پس بیند نه پیش از احمقیش
The road is smooth, and under it are pitfalls: amidst the names there is a dearth of meaning.1060
راه هموار است و زیرش دامها ** قحط معنی در میان نامها
Words and names are like pitfalls: the sweet (flattering) word is the sand for (the sand that sucks up) the water of our life.
لفظها و نامها چون دامهاست ** لفظ شیرین ریگ آب عمر ماست
The one sand whence water gushes is seldom to be found: go, seek it.
آن یکی ریگی که جوشد آب ازو ** سخت کمیاب است رو آن را بجو
He that searches after wisdom becomes a fountain of wisdom; he becomes independent of acquisition and (ways and) means.
منبع حکمت شود حکمت طلب ** فارغ آید او ز تحصیل و سبب
The guarding tablet becomes a Guarded Tablet; his understanding becomes enriched by the Spirit.
لوح حافظ لوح محفوظی شود ** عقل او از روح محظوظی شود
When his understanding has been his teacher at the beginning, after this the understanding becomes his pupil.1065
چون معلم بود عقلش ز ابتدا ** بعد از این شد عقل شاگردی و را
The understanding says, like Gabriel, “O Ahmad (Mohammed), if I take one (more) step, it will burn me;
عقل چون جبریل گوید احمدا ** گر یکی گامی نهم سوزد مرا
Do thou leave me, henceforth advance (alone): this is my limit, O sultan of the soul!”
تو مرا بگذار زین پس پیش ران ** حد من این بود ای سلطان جان
Whoever, through heedlessness, remains without thanksgiving and patience (selfcontrol), knows (no resource) but this, that he should follow in the heels of necessity (jabr).
هر که ماند از کاهلی بی‌‌شکر و صبر ** او همین داند که گیرد پای جبر
Any one who pleads necessity (as an excuse) feigns himself to be ill, with the result that the (feigned) illness brings him to the grave.
هر که جبر آورد خود رنجور کرد ** تا همان رنجوری‌‌اش در گور کرد
The Prophet said, “Illness (assumed) in jest brings (real) disease, so that he (the jester) dies like a lamp.”1070
گفت پیغمبر که رنجوری به لاغ ** رنج آرد تا بمیرد چون چراغ
What is (the meaning of) jabr? To bind up a broken (limb) or tie a severed vein.
جبر چه بود بستن اشکسته را ** یا بپیوستن رگی بگسسته را
Inasmuch as you have not broken your foot in this path, whom are you mocking? Why have you bandaged your foot?
چون در این ره پای خود نشکسته‌‌ای ** بر که می‌‌خندی چه پا را بسته‌‌ای
But as for him who broke his foot in the path of exertion, Buráq came up to him, and he mounted (and rode).
و آن که پایش در ره کوشش شکست ** در رسید او را براق و بر نشست
He was a bearer of the (true) religion, and he became one who is borne; he was an accepter of the (Divine) command, and he became accepted.
حامل دین بود او محمول شد ** قابل فرمان بد او مقبول شد
Until now, he was receiving commands from the King; henceforth he delivers the (King's) commands to the people.1075
تا کنون فرمان پذیرفتی ز شاه ** بعد از این فرمان رساند بر سپاه
Until now, the stars were influencing him; henceforth he is the ruler of the stars.
تا کنون اختر اثر کردی در او ** بعد از این باشد امیر اختر او
If (on this account) perplexity arise in thy sight (mind), then thou wilt have doubts concerning The moon was cloven asunder.
گر ترا اشکال آید در نظر ** پس تو شک داری در انشق القمر
Refresh thy faith, (but) not with talk of the tongue, O thou who hast secretly refreshed thy (evil) desire.
تازه کن ایمان نه از گفت زبان ** ای هوا را تازه کرده در نهان
So long as desire is fresh, faith is not fresh, for ’tis this desire that locks (against thee) that gate.
تا هوا تازه ست ایمان تازه نیست ** کاین هوا جز قفل آن دروازه نیست
Thou hast interpreted (and altered the meaning of) the virgin (uncorrupted) Word: interpret (alter) thyself, not the (Divine) Book.1080
کرده‌‌ای تاویل حرف بکر را ** خویش را تاویل کن نی ذکر را
Thou interpretest the Qur’án according to thy desire: by thee the sublime meaning is degraded and perverted.
بر هوا تاویل قرآن می‌‌کنی ** پست و کژ شد از تو معنی سنی
The baseness of the foul interpretation given by the fly.
زیافت تاویل رکیک مگس
The fly was lifting up his head, like a pilot, on a blade of straw and (a pool of) ass's urine.
آن مگس بر برگ کاه و بول خر ** همچو کشتیبان همی‌‌افراشت سر
“I have called (them) sea and ship,” said he; “I have been pondering over that (interpretation) for a long while.
گفت من دریا و کشتی خوانده‌‌ام ** مدتی در فکر آن می‌‌مانده‌‌ام
Look! here is this sea and this ship, and I am the pilot and skilled (in navigation) and judicious.”
اینک این دریا و این کشتی و من ** مرد کشتیبان و اهل و رایزن
He was propelling the raft on the “sea”: that (small) quantity appeared to him illimitable.1085
بر سر دریا همی‌‌راند او عمد ** می‌‌نمودش آن قدر بیرون ز حد
That urine was boundless in relation to him: where was the vision that should see it truly?
بود بی‌‌حد آن چمین نسبت بدو ** آن نظر که بیند آن را راست کو
His world extends (just) as far as his sight reaches; his eye is so big, his “sea” is big in the same proportion.
عالمش چندان بود کش بینش است ** چشم چندین بحر هم چندینش است
So with the false interpreter (of the Qur’án): like the fly, his imagination is (foul as) ass's urine and his conception (worthless as) a straw.
صاحب تاویل باطل چون مگس ** وهم او بول خر و تصویر خس
If the fly leave off interpreting by (following his own) opinion, Fortune will turn that fly into a humáy.
گر مگس تاویل بگذارد به رای ** آن مگس را بخت گرداند همای
One who possesses this (Divine) indication (of the true meaning) is not a fly: his spirit is not analogous to his (outward) form.1090
آن مگس نبود کش این عبرت بود ** روح او نی در خور صورت بود
How the lion roared wrathfully because the hare was late in coming.
تولیدن شیر از دیر آمدن خرگوش
As (for example) the hare who struck against the lion: how was his spirit analogous to his stature?
همچو آن خرگوش کاو بر شیر زد ** روح او کی بود اندر خورد قد
The lion from fury and rage was saying, “By means of my ear the enemy has bound up my eye.
شیر می‌‌گفت از سر تیزی و خشم ** کز ره گوشم عدو بر بست چشم
The tricks of the necessitarians have bound me (in captivity); their wooden sword has wounded my body.
مکرهای جبریانم بسته کرد ** تیغ چوبینشان تنم را خسته کرد
After this I will not hearken to their palaver: all that is (only meant to deceive, like) the cry of demons and ghouls.
زین سپس من نشنوم آن دمدمه ** بانگ دیوان است و غولان آن همه
O my heart, tear them to pieces, do not lag; rend their skins, for they have naught but skin.”1095
بردران ای دل تو ایشان را مه‌‌ایست ** پوستشان بر کن کشان جز پوست نیست
What is skin? Specious words, like ripples on water which have no continuance.
پوست چه بود گفتهای رنگ رنگ ** چون زره بر آب کش نبود درنگ
Know that these words are as the skin (rind), and the meaning is (as) the kernel; these words are as the form, and the meaning is like the spirit.
این سخن چون پوست و معنی مغز دان ** این سخن چون نقش و معنی همچو جان
The skin hides the defect of the bad kernel; it (also) hides jealously the secrets of the good kernel.
پوست باشد مغز بد را عیب پوش ** مغز نیکو را ز غیرت غیب پوش
When the pen is of wind and the scroll of water, whatever you write perishes speedily;
چون قلم از باد بد دفتر ز آب ** هر چه بنویسی فنا گردد شتاب
It is written on water: if you seek constancy from it, you will return biting your hands (in disappointment).1100
نقش آب است ار وفا جویی از آن ** باز گردی دستهای خود گزان
The wind in men is vanity and desire; when you have abandoned vanity, (then) is (the time for) the message from Him (God).
باد در مردم هوا و آرزوست ** چون هوا بگذاشتی پیغام هوست
Sweet are the messages of the Maker, for it (that message) from head to foot (from first to last) is enduring.
خوش بود پیغامهای کردگار ** کاو ز سر تا پای باشد پایدار
The khutbas for kings change (and pass), and their empire; (all will pass) except the empire and khutbas (insignia) of the prophets,
خطبه‌‌ی شاهان بگردد و آن کیا ** جز کیا و خطبه‌‌های انبیا
Because the pomp of kings is from (earthly) vanity, (while) the glorious privilege of the prophets is from (Divine) Majesty.
ز آن که بوش پادشاهان از هواست ** بار نامه‌‌ی انبیا از کبریاست
The names of kings are removed from the dirhems, (but) the name of Ahmad (Mohammed) is stamped on them for ever.1105
از درمها نام شاهان بر کنند ** نام احمد تا ابد بر می‌‌زنند
The name of Ahmad is the name of all the prophets: when the hundred comes (is counted), ninety is with us as well.
نام احمد نام جمله انبیاست ** چون که صد آمد نود هم پیش ماست