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2
2048-2097

  • How didst thou become of one mind (with him) as to this imposture of his, and become devoid of all perplexities?
  • چون در این تزویر او یکدل شدی ** وز همه اشکالها عاطل شدی‏

  • Is a cow (calf) worthy to be deified on (the strength of) a vain boast, (while there are) a hundred disputes as to the prophetic mission of one like me?
  • گاو می‏شاید خدایی را به لاف ** در رسولی‏ام تو چون کردی خلاف‏

  • Through asinine dullness thou didst cast thyself down in worship before a cow (calf); thy understanding fell a prey to Sámirí's magic. 2050
  • پیش گاوی سجده کردی از خری ** گشت عقلت صید سحر سامری‏

  • Thou didst steal thine eye away from the Light of the Glorious (God): here is plenteous folly for thee and the essence of perdition!
  • چشم دزدیدی ز نور ذو الجلال ** اینت جهل وافر و عین ضلال‏

  • Fie upon such an understanding and (faculty of) choice as thou hast! ’Twere fitting to kill a mine of folly like thee.
  • شه بر آن عقل و گزینش که تراست ** چون تو کان جهل را کشتن سزاست‏

  • The golden calf uttered a cry; prithee, what did it say, that all this desire (for it) blossomed in the fools?
  • گاو زرین بانگ کرد آخر چه گفت ** کاحمقان را این همه رغبت شگفت‏

  • Ye have seen from me many a thing more wonderful than that, but how should every rascal accept God?”
  • ز آن عجبتر دیده‏اید از من بسی ** لیک حق را کی پذیرد هر خسی‏

  • What carries away (enraptures) worthless folk? Worthlessness. What pleases futile folk? Futility, 2055
  • باطلان را چه رباید باطلی ** عاطلان را چه خوش آید عاطلی‏

  • Because every kind is carried away (enraptured) by its own kind: how should the ox turn its face towards the fierce lion?
  • ز انکه هر جنسی رباید جنس خود ** گاو سوی شیر نر کی رو نهد

  • How should the wolf bear love for Joseph, unless, perchance, through cunning, in order to devour him?
  • گرگ بر یوسف کجا عشق آورد ** جز مگر از مکر تا او را خورد

  • When it is delivered from wolfishness, it will become familiar (with him); like the dog of the Cave, it will become one of the sons of Adam.
  • چون ز گرگی وارهد محرم شود ** چون سگ کهف از بنی آدم شود

  • When Abú Bakr smelt (made his first acquaintance with) Mohammed, he said, “This is not a face that lies;”
  • چون ابو بکر از محمد برد بو ** گفت هذا لیس وجه کاذب‏

  • (But) since Bú Jahl was not of those in sympathy (with Mohammed), he saw a hundred cleavings of the moon, and believed not. 2060
  • چون نبد بو جهل از اصحاب درد ** دید صد شق قمر باور نکرد

  • The sorrowful (lover of God), whose bowl has fallen from the roof—we (would) hide the Truth from him, (but) it does not become hid;
  • دردمندی کش ز بام افتاد طشت ** زو نهان کردیم حق پنهان نگشت‏

  • While he that is ignorant (of God) and a stranger to His sorrow (love)—how often has it been shown, and he has not seen it!
  • و انکه او جاهل بد از دردش بعید ** چند بنمودند و او آن را ندید

  • The mirror of the heart must be clear, in order that you may know therein the ugly form from the beautiful.
  • آینه‏ی دل صاف باید تا در او ** واشناسی صورت زشت از نکو

  • How the man of sincere counsel, after having done his utmost in (the way of) admonition, took leave of him who was deluded by (his confidence in) the bear.
  • ترک گفتن آن مرد ناصح بعد از مبالغه‏ی پند مغرور خرس را

  • That Moslem left the foolish man and quickly, saying Lá hawl under his lip (breath), went back (to his abode).
  • آن مسلمان ترک ابله کرد و تفت ** زیر لب لاحول‏گویان باز رفت‏

  • He said, “Inasmuch as from my earnestness and admonition and from (my) disputing (with him), (the only result is that) vain fancies are being born in his mind more (and more), 2065
  • گفت چون از جد و پندم وز جدال ** در دل او بیش می‏زاید خیال‏

  • Therefore the road of admonition and counsel has become barred: the command, ‘Turn aside from them,’ has arrived.”
  • پس ره پند و نصیحت بسته شد ** امر أعرض عنهم پیوسته شد

  • When your remedy increases the disease, then (leave him who will not be cured, and) tell your story to one that seeks (to hear the Truth). Read (the chapter of the Qur’án, which begins with the word) ‘Abasa (he frowned):
  • چون دوایت می‏فزاید درد پس ** قصه با طالب بگو بر خوان عبس‏

  • “As the blind man has come seeking the Truth, ‘tis not meet to wound his breast (by turning aside from him) on account of his poverty.
  • چون که اعمی طالب حق آمده ست ** بهر فقر او را نشاید سینه خست‏

  • Thou (Mohammed) art eager for the great ones to take the right way, in order that the common folk may learn from the rulers.
  • تو حریصی بر رشاد مهتران ** تا بیاموزند عام از سروران‏

  • O Ahmad (Mohammed), thou hast seen that a company of princes have become ready to listen (to thee), and thou art pleased (with the hope) that, maybe, 2070
  • احمدا دیدی که قومی از ملوک ** مستمع گشتند گشتی خوش که بوک‏

  • These chieftains will become good friends of the Religion (Islam), (for) they are lords over the Arabs and the Abyssinians,
  • این رئیسان یار دین گردند خوش ** بر عرب اینها سرند و بر حبش‏

  • (And that) the fame of this will pass beyond Basra and Tabúk, since ‘people follow the religion of their kings.’
  • بگذرد این صیت از بصره و تبوک ** ز انکه الناس علی دین الملوک‏

  • For this cause thou hast averted thy face from the blind man that was led into the right way, and hast become vexed,
  • زین سبب تو از ضریر مهتدی ** رو بگردانیدی و تنگ آمدی‏

  • Saying (to him), ‘This gathering (of strangers) seldom falls out so opportunely, (whereas) you are one of my friends, and your time is ample.
  • که در این فرصت کم افتد این مناخ ** تو ز یارانی و وقت تو فراخ‏

  • You are urgent with me at an inconvenient time. I give you this admonition, (but) not in anger and strife.’ 2075
  • مزدحم می‏گردیم در وقت تنگ ** این نصیحت می‏کنم نه از خشم و جنگ‏

  • O Ahmad, in the sight of God this one blind man is better than a hundred emperors and a hundred viziers.
  • احمدا نزد خدا این یک ضریر ** بهتر از صد قیصر است و صد وزیر

  • Take heed., remember (the adage), ‘Men are mines’: one mine may be more than a hundred thousand.
  • یاد الناس معادن هین بیار ** معدنی باشد فزون از صد هزار

  • The mine of lurking ruby and cornelian is better than myriads of mines of copper.
  • معدن لعل و عقیق مکتنس ** بهتر است از صد هزاران کان مس‏

  • O Ahmad, here riches have no use; a breast is wanted, full of love and pain and sighs.
  • احمدا اینجا ندارد مال سود ** سینه باید پر ز عشق و درد و دود

  • The blind man of enlightened heart is come: do not shut the door; give him counsel, for counsel is his right. 2080
  • اعمی روشن دل آمد در مبند ** پند او را ده که حق اوست پند

  • If two or three fools have disbelieved in thee, how shouldst thou be soured when thou art a mine of candy?
  • گر دو سه ابله ترا منکر شدند ** تلخ کی گردی چو هستی کان قند

  • If two or three fools impute falsehood to thee, God is giving testimony on thy behalf.”
  • گر دو سه ابله ترا تهمت نهند ** حق برای تو گواهی می‏دهد

  • He (Mohammed) said, “I am unconcerned with the acknowledgment of the world: what care (for the world) hath he whose witness is God?
  • گفت از اقرار عالم فارغم ** آن که حق باشد گواه او را چه غم‏

  • If a bat receives anything agreeable (to it) from a sun, ‘tis a proof that that (sun) is not the (real) sun.
  • گر خفاشی را ز خورشیدی خوری است ** آن دلیل آمد که آن خورشید نیست‏

  • The disgust of the wretched bats is a proof that I am the shining glorious sun. 2085
  • نفرت خفاشکان باشد دلیل ** که منم خورشید تابان جلیل‏

  • If the beetle feels a desire for some (particular) rose-water, that constitutes a proof of its not being rose-water.
  • گر گلابی را جعل راغب شود ** آن دلیل ناگلابی می‏کند

  • If any false coin is eager for the touchstone, uncertainty and doubt enter into (the fact of) its being a touchstone.
  • گر شود قلبی خریدار محک ** در محکی‏اش در آید نقص و شک‏

  • The thief wants night, not day––mark this! I am not night, I am day, for I shine throughout the world.
  • دزد شب خواهد نه روز این را بدان ** شب نی‏ام روزم که تابم در جهان‏

  • I am discerning, I am exceedingly discriminating and sieve-like, so that the chaff finds no passage through me.
  • فارقم فاروقم و غلبیروار ** تا که کاه از من نمی‏یابد گذار

  • I make the flour distinct from the bran, in order to show that this is the (external) forms, and that the (inward) souls (essences). 2090
  • آرد را پیدا کنم من از سبوس ** تا نمایم کاین نقوش است آن نفوس‏

  • I am as the scales of God in the world: I reveal (the difference of) every light thing from the heavy.
  • من چو میزان خدایم در جهان ** وانمایم هر سبک را از گران‏

  • A calf deems the cow God; the ass (deems God) one who is fond (of it) and that which accords with its desires.
  • گاو را داند خدا گوساله‏ای ** خر خریداری و در خور کاله‏ای‏

  • I am not a cow, that the calf should be fond of me; I am not thistles, that a camel should browse on me.
  • من نه گاوم تا که گوساله‏م خرد ** من نه خارم کاشتری از من چرد

  • He (the unbeliever) supposes that he has done me an injury; nay, he has wiped away the dust from my mirror.”
  • او گمان دارد که با من جور کرد ** بلکه از آیینه‏ی من روفت گرد

  • How the madman sought to ingratiate himself with Jálínús (Galen), and how Jálínús was afraid.
  • تملق کردن دیوانه جالینوس را و ترسیدن جالینوس‏

  • Jálínús said to his companions, “Let (one of you) give me such-and-such a medicine.” 2095
  • گفت جالینوس با اصحاب خود ** مر مرا تا آن فلان دارو دهد

  • Then said that person to him, “O master of (many) sciences, this medicine is sought (as a cure) for madness.
  • پس بدو گفت آن یکی ای ذو فنون ** این دوا خواهند از بهر جنون‏

  • Far be this from thy intellect! Say no more (about it).” He replied, “A madman turned his face to me,
  • دور از عقل تو این دیگر مگو ** گفت در من کرد یک دیوانه رو