They had confidence in their holiness, (but) what (use) is it for the buffalo to have confidence in the lion?
اعتمادی بودشان بر قدس خویش ** چیست بر شیر اعتماد گاومیش
Though he make a hundred shifts (to defend himself) with his horn, the fierce lion will tear him to pieces limb by limb.
گر چه او با شاخ صد چاره کند ** شاخ شاخش شیر نر پاره کند
(Even) if he become as full of horns (prickles) as a hedgehog, the buffalo will inevitably be killed by the lion.
گر شود پر شاخ همچون خار پشت ** شیر خواهد گاو را ناچار کشت
(But) though the Sarsar wind uproots many trees, it bestows kindness on the wet grass.3325
گر چه صرصر بس درختان می‌‌کند ** با گیاه تر وی احسان می‌‌کند
That violent wind had pity on the weakness of the grass: do not thou, O heart, brag vainly of thy strength.
بر ضعیفی گیاه آن باد تند ** رحم کرد ای دل تو از قوت ملند
How should the axe be afraid of the thickness of the branches? It cuts them to pieces.
تیشه را ز انبوهی شاخ درخت ** کی هراس آید ببرد لخت لخت
But it does not beat itself against a leaf, it does not beat its edge except against an edge (something hard and solid like itself).
لیک بر برگی نکوبد خویش را ** جز که بر نیشی نکوبد نیش را
What does the flame care for the great quantity of firewood? How should the butcher flee in terror from the flock of sheep?
شعله را ز انبوهی هیزم چه غم ** کی رمد قصاب از خیل غنم
What is form in the presence of (in comparison with) reality? Very feeble. ’Tis the reality of the sky that keeps it upside down (like an inverted cup).3330
پیش معنی چیست صورت بس زبون ** چرخ را معنیش می‌‌دارد نگون
Judge by the analogy of the celestial wheel: from whom does its motion proceed? From directive Reason.
تو قیاس از چرخ دولابی بگیر ** گردشش از کیست از عقل مشیر
The motion of this shield-like body is (derived) from the veiled spirit, O son.
گردش این قالب همچون سپر ** هست از روح مستر ای پسر
The motion of this wind is from its reality, like the wheel that is captive to the water of the stream.
گردش این باد از معنی اوست ** همچو چرخی کان اسیر آب جوست
The ebb and flow and incoming and outgoing of this breath —from whom does it proceed but from the spirit that is filled with desire?
جر و مد و دخل و خرج این نفس ** از که باشد جز ز جان پر هوس
Now it (the spirit) makes it (the breath) jím, now há and dál; now it makes it peace, now strife.3335
Render thanks, O Host (of Heaven) and Servants (of God)! Ye are freed from lust and sexual intercourse.
شکر گویید ای سپاه و چاکران ** رسته‌‌اید از شهوت و از چاک ران
If I impose that kind of nature on you, Heaven will accept you no more.
گر از آن معنی نهم من بر شما ** مر شما را بیش نپذیرد سما
The preservation (from sin) which ye have in your bodies is from the reflexion of My preservation and care (of you).
عصمتی که مر شما را در تن است ** آن ز عکس عصمت و حفظ من است
Oh, beware! Regard that as (coming) from Me, not from yourselves, lest the accursed Devil prevail against you.”
آن ز من بینید نز خود هین و هین ** تا نچربد بر شما دیو لعین
As (for example) the writer of the Revelation given to the Prophet deemed the Wisdom and the Original Light (to be residing) in himself.3355
آن چنان که کاتب وحی رسول ** دید حکمت در خود و نور اصول
He was reckoning himself a fellow-songster of the Birds of God, (whereas) that (which proceeded from him) was (only) a whistle resembling an echo.
خویش را هم صوت مرغان خدا ** می‌‌شمرد آن بد صفیری چون صدا
If you become an exponent (imitator) of the song of birds, how will you become acquainted with the (real) meaning of the bird?
لحن مرغان را اگر واصف شوی ** بر مراد مرغ کی واقف شوی
If you learn the note of a nightingale, how will you know what (feelings) it has towards a rose?
گر بیاموزی صفیر بلبلی ** تو چه دانی کاو چه دارد با گلی
Or if you do know, ’twill only be from surmise, like the conjectures formed by deaf people from those who move their lips.
ور بدانی باشد آن هم از گمان ** چون ز لب جنبان گمانهای کران
How the deaf man went to visit his sick neighbour.
به عیادت رفتن کر بر همسایه‌‌ی رنجور خویش
One possessed of much wealth said to a deaf man, “A neighbour of thine is fallen ill.”3360
آن کری را گفت افزون مایه‌‌ای ** که ترا رنجور شد همسایه‌‌ای
The deaf man said to himself, “Being hard of hearing, what shall I understand of the words spoken by that youth?—
گفت با خود کر که با گوش گران ** من چه دریابم ز گفت آن جوان
Especially (as) he is ill and his voice is weak; but I must go thither, there's no escape.
خاصه رنجور و ضعیف آواز شد ** لیک باید رفت آن جا نیست بد
When I see his lips moving, I will form a conjecture as to that (movement) from myself.
چون ببینم کان لبش جنبان شود ** من قیاسی گیرم آن را هم ز خود
When I say, ‘How are you, O my suffering (friend)?’ he will reply, ‘I am fine’ or ‘I am pretty well.’
چون بگویم چونی ای محنت کشم ** او بخواهد گفت نیکم یا خوشم
I will say, ‘Thanks (to God)! What posset have you had to drink?’ He will reply, ‘Some sherbet’ or ‘a decoction of kidney-beans.’3365
من بگویم شکر چه خوردی ابا ** او بگوید شربتی یا ماشبا
(Then) I will say, ‘May you enjoy health! Who is the doctor attending you?’ He will answer, ‘So-and-so.’
من بگویم صحه نوشت کیست آن ** از طبیبان پیش تو گوید فلان
‘He is one who brings great luck with him,’ I will remark; ‘since he has come, things will go well for you.
من بگویم بس مبارک پاست او ** چون که او آمد شود کارت نکو
I have experienced (the luck of) his foot: wherever he goes, the desired object is attained.’”
پای او را آزمودستیم ما ** هر کجا شد می‌‌شود حاجت روا
The good man made ready these conjectural answers, and went to see the invalid.
این جوابات قیاسی راست کرد ** پیش آن رنجور شد آن نیک مرد
“How are you?” he asked. “I am at the point of death,” said he. “Thanks (to God)!” cried the deaf man. At this, the patient became resentful and indignant,3370
گفت چونی گفت مردم گفت شکر ** شد از این رنجور پر آزار و نکر
Saying (to himself), “What (cause for) thanksgiving is this? Surely he has always been ill-disposed towards me.”—The deaf man made a conjecture, and (as now appears) it has turned out to be wrong.
کین چه شکر است او مگر با ما بد است ** کر قیاسی کرد و آن کژ آمده ست