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1
1532-1581

  • When the bread attained to connexion with Man, the dead bread became living and endowed with knowledge.
  • چون تعلق یافت نان با بو البشر ** نان مرده زنده گشت و با خبر

  • When the wax and firewood were devoted to the fire, their dark essence became (filled with) light.
  • موم و هیزم چون فدای نار شد ** ذات ظلمانی او انوار شد

  • When the (powdered) stone of antimony went into the eyes, it turned to sight and there became a scout (one who observes the enemy from some point of vantage).
  • سنگ سرمه چون که شد در دیده‌‌گان ** گشت بینایی شد آن جا دیدبان‌‌

  • Oh, happy is the man who was freed from himself and united with the existence of a living one! 1535
  • ای خنک آن مرد کز خود رسته شد ** در وجود زنده‌‌ای پیوسته شد

  • Alas for the living one who consorted with the dead! He became dead, and life sped away from him.
  • وای آن زنده که با مرده نشست ** مرده گشت و زندگی از وی بجست‌‌

  • When you have fled (for refuge) to the Qur’án of God, you have mingled with the spirit of the prophets.
  • چون تو در قرآن حق بگریختی ** با روان انبیا آمیختی‌‌

  • The Qur’án is (a description of) the states of the prophets, (who are) the fishes of the holy sea of (Divine) Majesty.
  • هست قرآن حالهای انبیا ** ماهیان بحر پاک کبریا

  • And if you read and do not accept (take to heart) the Qur’án, suppose you have seen the prophets and saints (what will that avail you?);
  • ور بخوانی و نه‌‌ای قرآن پذیر ** انبیا و اولیا را دیده گیر

  • But if you are accepting (the Qur’án), when you read the stories (of the prophets), the bird, your soul, will be distressed in its cage. 1540
  • ور پذیرایی چو بر خوانی قصص ** مرغ جانت تنگ آید در قفص‌‌

  • The bird that is a prisoner in a cage, (if it) is not seeking to escape, ’tis from ignorance.
  • مرغ کاو اندر قفس زندانی است ** می‌‌نجوید رستن از نادانی است‌‌

  • The spirits which have escaped from their cages are the prophets, (those) worthy guides.
  • روحهایی کز قفسها رسته‌‌اند ** انبیای رهبر شایسته‌‌اند

  • From without comes their voice, (telling) of religion, (and crying), “This, this is the way of escape for thee.
  • از برون آوازشان آید ز دین ** که ره رستن ترا این است این‌‌

  • By this we escaped from this narrow cage: there is no means of escape from this cage but this way,
  • ما به دین رستیم زین ننگین قفس ** جز که این ره نیست چاره‌‌ی این قفس‌‌

  • (That) thou shouldst make thyself ill, exceedingly wretched, in order that thou mayst be let out from (the cage of) reputation.” 1545
  • خویش را رنجور سازی زار زار ** تا ترا بیرون کنند از اشتهار

  • Worldly reputation is a strong chain: in the Way how is this less than a chain of iron?
  • که اشتهار خلق بند محکم است ** در ره این از بند آهن کی کم است‌‌

  • The story of the merchant to whom the captive parrot gave a message for the parrots of India on the occasion of his going (thither) to trade.
  • قصه‌‌ی بازرگان که طوطی محبوس او او را پیغام داد به طوطیان هندوستان هنگام رفتن به تجارت‌‌

  • There was a merchant, and he had a parrot imprisoned in a cage, a pretty parrot.
  • بود بازرگانی او را طوطیی ** در قفس محبوس زیبا طوطیی‌‌

  • When the merchant made ready for travel and was about to depart to India,
  • چون که بازرگان سفر را ساز کرد ** سوی هندستان شدن آغاز کرد

  • Because of his generosity he said to each male slave and each handmaid, “What shall I bring (home) for you? Tell (me) quickly.”
  • هر غلام و هر کنیزک را ز جود ** گفت بهر تو چه آرم گوی زود

  • Each one asked him for some object of desire: that good man gave his promise to them all. 1550
  • هر یکی از وی مرادی خواست کرد ** جمله را وعده بداد آن نیک مرد

  • He said to the parrot, “What present would you like me to bring for you from the land of India?”
  • گفت طوطی را چه خواهی ارمغان ** کارمت از خطه‌‌ی هندوستان‌‌

  • The parrot said to him, “When thou seest the parrots there, explain my plight (and say),
  • گفتش آن طوطی که آن جا طوطیان ** چون ببینی کن ز حال من بیان‌‌

  • ‘Such and such a parrot, who is longing for you, is in my prison by the destiny of Heaven.
  • کان فلان طوطی که مشتاق شماست ** از قضای آسمان در حبس ماست‌‌

  • She salutes you and asks for justice and desires (to learn) from you the means and way of being rightly guided.
  • بر شما کرد او سلام و داد خواست ** وز شما چاره و ره ارشاد خواست‌‌

  • She says, “Is it meet that I in yearning (after you) should give up the ghost and die here in separation? 1555
  • گفت می‌‌شاید که من در اشتیاق ** جان دهم اینجا بمیرم در فراق‌‌

  • Is this right—(that) I (should be) in grievous bondage, while ye are now on green plants, now on trees?
  • این روا باشد که من در بند سخت ** گه شما بر سبزه گاهی بر درخت‌‌

  • The faith kept by friends, is it like this?—I in this prison and ye in the rose-garden.
  • این چنین باشد وفای دوستان ** من در این حبس و شما در بوستان‌‌

  • O ye noble ones, call to mind this piteous bird, (and drink in memory of me) a morning-draught amongst the meadows!
  • یاد آرید ای مهان زین مرغ زار ** یک صبوحی در میان مرغزار

  • Happy it is for a friend to be remembered by friends, in particular when that (beloved) is Laylá and this (lover) Majnún.
  • یاد یاران یار را میمون بود ** خاصه کان لیلی و این مجنون بود

  • O ye who consort with your charming and adored one, am I to be drinking cups filled with my own blood? 1560
  • ای حریفان بت موزون خود ** من قدحها می‌‌خورم پر خون خود

  • (O thou who art my beloved), quaff one cup of wine in memory of me, if thou art unwilling to do me justice,
  • یک قدح می نوش کن بر یاد من ** گر همی‌‌خواهی که بدهی داد من‌‌

  • Or (at least), when thou hast drunk, spill one draught on the earth in memory of this fallen one who sifts dust.
  • یا به یاد این فتاده‌‌ی خاک بیز ** چون که خوردی جرعه ای بر خاک ریز

  • Oh, where, I wonder, is that covenant and oath? Where are the promises of that lip like candy?
  • ای عجب آن عهد و آن سوگند کو ** وعده‌‌های آن لب چون قند کو

  • If thy having forsaken thy slave is because of (his) ill service (to thee)—when thou doest ill to the ill-doer, then what is the difference (between master and slave)?
  • گر فراق بنده  از بد بندهگی است ** چون تو با بدبندگی پس فرق چیس

  • Oh, the ill thou doest in wrath and quarrel is more delightful than music and the sound of the harp. 1565
  • ای بدی که تو کنی در خشم و جنگ ** با طرب تر از سماع و بانگ چنگ‌‌

  • Oh, thy cruelty is better than felicity, and thy vengeance dearer than life.
  • ای جفای تو ز دولت خوبتر ** و انتقام تو ز جان محبوبتر

  • This is thy fire: how (what) must be thy light! This is (thy) mourning, so how (what) indeed must be thy festival!
  • نار تو این است نورت چون بود ** ماتم این تا خود که سورت چون بود

  • In respect of the sweetnesses which thy cruelty hath, and in respect of thy beauty, no one gets to the bottom of thee.
  • از حلاوتها که دارد جور تو ** وز لطافت کس نیابد غور تو

  • I complain, and (yet) I fear lest he believe me and from kindness make that cruelty less.
  • نالم و ترسم که او باور کند ** وز کرم آن جور را کمتر کند

  • I am exceedingly enamoured of his violence and his gentleness: ’tis marvelous (that) I (am) in love with both these contraries. 1570
  • عاشقم بر قهر و بر لطفش به جد ** بو العجب من عاشق این هر دو ضد

  • By God, if (I escape) from this thorn (of sorrow) and enter the garden (of joy), because of this I shall begin to moan like the nightingale.
  • و الله ار زین خار در بستان شوم ** همچو بلبل زین سبب نالان شوم‌‌

  • This is a wondrous nightingale that opens his mouth to eat thorns and roses together.
  • این عجب بلبل که بگشاید دهان ** تا خورد او خار را با گلستان‌‌

  • What nightingale is this? (Nay), ’tis a fiery monster: because of (his) love all unsweet things are sweetness to him.
  • این چه بلبل این نهنگ آتشی است ** جمله ناخوشها ز عشق او را خوشی است‌‌

  • He is a lover of the Universal, and he himself is the Universal: he is in love with himself and seeking his own love.”’”
  • عاشق کل است و خود کل است او ** عاشق خویش است و عشق خویش جو

  • Description of the wings of the birds that are Divine Intelligences.
  • صفت اجنحه‌‌ی طیور عقول الهی‌‌

  • Such-like is the tale of the parrot which is the soul: where is that one who is the confidant of (the spiritual) birds? 1575
  • قصه‌‌ی طوطی جان زین سان بود ** کو کسی کو محرم مرغان بود

  • Where is a bird, weak and innocent, and within him Solomon with (all) his host?
  • کو یکی مرغی ضعیفی بی‌‌گناه ** و اندرون او سلیمان با سپاه‌‌

  • When he moans bitterly, without thanksgiving or complaint, a noise of tumult falls on (arises in) the Seven Spheres (of Heaven).
  • چون بنالد زار بی‌‌شکر و گله ** افتد اندر هفت گردون غلغله‌‌

  • At every moment (there come) to him from God a hundred missives, a hundred couriers: from him one (cry of) “O my Lord!” and from God a hundred (cries of) “Labbayka” (“Here am I”).
  • هر دمش صد نامه صد پیک از خدا ** یا ربی زو شصت لبیک از خدا

  • In the sight of God his backsliding is better than obedience; beside his infidelity all faiths are tattered (worthless).
  • زلت او به ز طاعت نزد حق ** پیش کفرش جمله ایمانها خلق‌‌

  • Every moment he hath an ascension (to God) peculiar to himself: He (God) lays upon his crown a hundred peculiar crowns. 1580
  • هر دمی او را یکی معراج خاص ** بر سر تاجش نهد صد تاج خاص‌‌

  • His form is on earth and his spirit in “no-place,” a “no-place” beyond the imagination of travellers (on the mystic Way):
  • صورتش بر خاک و جان بر لامکان ** لامکانی فوق وهم سالکان‌‌