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2
3137-3186

  • Through glorification he escaped from the body of the fish. What is glorification? The sign (and token) of the Day of Alast.
  • او به تسبیح از تن ماهی بجست ** چیست تسبیح آیت روز أ لست

  • If thou hast forgotten that glorification (rendered to God) by thy spirit, hearken to the glorifications of (uttered by) those Fishes (the prophets and saints).
  • گر فراموشت شد آن تسبیح جان ** بشنو این تسبیحهای ماهیان‏

  • Whosoever hath seen God is of God: whosoever hath seen that Sea is that Fish.
  • هر که دید الله را اللهی است ** هر که دید آن بحر را آن ماهی است‏

  • This world is a sea, and the body a fish, and the spirit is the Jonah debarred from the light of the dawn. 3140
  • این جهان دریاست و تن ماهی و روح ** یونس محجوب از نور صبوح‏

  • If it be a glorifier (of God), it is delivered from the fish; otherwise, it becomes digested therein and vanishes.
  • گر مسبح باشد از ماهی رهید ** ور نه در وی هضم گشت و ناپدید

  • The spiritual Fishes abound in this sea (the world), (but) thou seest them not, for thou art blind, O miserable wretch.
  • ماهیان جان در این دریا پرند ** تو نمی‏بینی که کوری ای نژند

  • Those Fishes are darting at thee: open thine eye, that thou mayst see them clearly.
  • بر تو خود را می‏زنند آن ماهیان ** چشم بگشا تا ببینی‏شان عیان‏

  • If thou art not seeing the Fishes plain—after all, thine ear hath heard their glorification (of God).
  • ماهیان را گر نمی‏بینی پدید ** گوش تو تسبیحشان آخر شنید

  • To practise patience is the soul of thy glorifications: have patience, for that is the true glorification. 3145
  • صبر کردن جان تسبیحات تست ** صبر کن کان است تسبیح درست‏

  • No glorification hath such a (high) degree (as patience hath); have patience: patience is the key to relief (from pain).
  • هیچ تسبیحی ندارد آن درج ** صبر کن الصبر مفتاح الفرج‏

  • Patience is like the bridge Sirát, (with) Paradise on the other side: with every fair (boy) there is an ugly pedagogue.
  • صبر چون پول صراط آن سو بهشت ** هست با هر خوب یک لالای زشت‏

  • So long as you flee from the pedagogue, there is no meeting (with the boy), because there is no parting of the handsome boy from the pedagogue.
  • تا ز لالا می‏گریزی وصل نیست ** ز انکه لالا را ز شاهد فصل نیست‏

  • What should you know of the (sweet) savour of patience, O you of brittle heart—especially, of patience for the sake of that Beauty of Chigil?
  • تو چه دانی ذوق صبر ای شیشه دل ** خاصه صبر از بهر آن نقش چگل‏

  • A man’s delight is in campaigns (for Islam) and in the glory and pomp (of war); pathico voluptas e pene est. [A man’s delight is in campaigns (for Islam) and in the glory and pomp (of war); a (passive) catamite’s delight is from the penis.] 3150
  • مرد را ذوق غزا و کر و فر ** مر مخنث را بود ذوق‏از ذکر

  • Nihil est religio et precatio ejus nisi penis: his thought has borne him down to the lowest depth. [His religion and his prayer (is) nothing but the penis: his thought has borne him down to the lowest depth. ]
  • جز ذکر نه دین او و ذکر او ** سوی اسفل برد او را فکر او

  • Though he rise to the sky, be not afraid of him, for (it is only) in love of lowness (degradation) he has studied (and gained eminence).
  • گر بر آید بر فلک از وی مترس ** کاو بعشق سفل آموزید درس‏

  • He gallops his horse towards lowness, albeit he rings the bell (proclaims that he is going) aloft.
  • او بسوی سفل می‏راند فرس ** گر چه سوی علو جنباند جرس‏

  • What is there to fear from the flags of beggars?—for those flags are (but) a means for (getting) a mouthful of bread.
  • از علمهای گدایان ترس چیست ** کان علمها لقمه‏ی نان را رهی است‏

  • Timet puer quidam hominem corpulentum. “Ne timueris,” inquit, “O puer; ego enim vir non sum.” [About a boy’s fear of the corpulent man and how that person said, “Don’t be afraid, O boy, since I am not manly.”]
  • ترسیدن کودک از آن شخص صاحب جثه و گفتن آن شخص که ای کودک مترس که من نامردم‏

  • Juvenis robustus puerum deprehendit solum. Palluit timore puer ne forte homo impetum faceret. [A stout youth found a boy alone. The boy turned pale from fear of the man’s intention (to attack).] 3155
  • کنگ زفتی کودکی را یافت فرد ** زرد شد کودک ز بیم قصد مرد

  • “Securus esto,” inquit, “mi pulcher; tu enim super me eris.” [He (the man) said, “Be secure, O my lovely one, since you will be on top of me. ]
  • گفت ایمن باش ای زیبای من ** که تو خواهی بود بر بالای من‏

  • Etiamsi terribilis (aspectu) sum, scito me impotentem esse ad coitum: me sicut camelum conscende, propelle.” [“Although I am dreadful (in appearance), know me (to be an impotent) catamite. Mount me like a camel (and) thrust.”]
  • من اگر هولم مخنث دان مرا ** همچو اشتر بر نشین می‏ران مرا

  • (With) the appearance of men and the reality like this— Adam without, the accursed Devil within—
  • صورت مردان و معنی این چنین ** از برون آدم درون دیو لعین‏

  • O you that are big as the people of ‘Ád, you resemble the drum against which a branch was beaten by the wind.
  • آن دهل را مانی ای زفت چو عاد ** که بر او آن شاخ را می‏کوفت باد

  • A fox abandoned his prey for the sake of a drum like a wind-filled leathern bag, 3160
  • روبهی اشکار خود را باد داد ** بهر طبلی همچو خیک پر ز باد

  • (But) when he found no (real) fatness in the drum, he said, “A hog is better than this empty bag.”
  • چون ندید اندر دهل او فربهی ** گفت خوکی به ازین خیک تهی‏

  • Foxes are afraid of the noise of the drum; (but) the wise man beats it ever so much, saying, “Speak not!”
  • روبهان ترسند ز آواز دهل ** عاقلش چندان زند که لا تقل‏

  • The story of an archer and his fear of a horseman who was riding in a forest.
  • قصه‏ی تیر اندازی و ترسیدن او از سواری که در بیشه می‏رفت‏

  • A horseman, armed and very terrible (in appearance), was riding in the forest on a high-bred horse.
  • یک سواری با سلاح و بس مهیب ** می‏شد اندر بیشه بر اسبی نجیب‏

  • An expert archer espied him, and then from fear of him drew his bow,
  • تیر اندازی به حکم او را بدید ** پس ز خوف او کمان را در کشید

  • To shoot an arrow. The horseman shouted to him, “I am a weakling, though my body is big. 3165
  • تا زند تیری سوارش بانگ زد ** من ضعیفم گر چه زفت استم جسد

  • Take heed! Take heed! Do not regard my bigness, for in the hour of battle I am less than an old woman.”
  • هان و هان منگر تو در زفتی من ** که کمم در وقت جنگ از پیر زن‏

  • “Pass on,” said he; “thou hast spoken well, else by reason of my fear I should have shot a barb at thee.”
  • گفت رو که نیک گفتی ور نه نیش ** بر تو می‏انداختم از ترس خویش‏

  • Many are they whom implements of war have slain, (since they held) such a sword in their hands, without the manhood (to use it).
  • بس کسان را کالت پیکار کشت ** بی‏رجولیت چنان تیغی به مشت‏

  • If you don the armour of Rustams, your soul goes (your life is lost) when you are not the man for it.
  • گر بپوشی تو سلاح رستمان ** رفت جانت چون نباشی مرد آن‏

  • Make your soul a shield and drop the sword, O son: whoever is headless (selfless) saves his head from this King. 3170
  • جان سپر کن تیغ بگذار ای پسر ** هر که بی‏سر بود از این شه برد سر

  • Those weapons of yours are your (selfish) contriving and plotting; they have sprung from you and at the same time have wounded your soul.
  • آن سلاحت حیله و مکر تو است ** هم ز تو زایید و هم جان تو خست‏

  • Since you have gained nothing by these contrivings, abandon contrivance, that happy fortunes may meet (you).
  • چون نکردی هیچ سودی زین حیل ** ترک حیلت کن که پیش آید دول‏

  • Since you have not for one moment enjoyed (any) fruit from the arts (of the schools), bid farewell to the arts, and seek always the Lord of bounties.
  • چون که یک لحظه نخوردی بر ز فن ** ترک فن گو می‏طلب رب المنن‏

  • Since these sciences bring you no blessing, make yourself a dunce and leave ill luck behind.
  • چون مبارک نیست بر تو این علوم ** خویشتن گولی کن و بگذر ز شوم‏

  • Like the angels, say, “We have no knowledge, O God, except what Thou hast taught us.” 3175
  • چون ملایک گو که لا علم لنا ** یا الهی غیر ما علمتنا

  • Story of the desert Arab and his putting sand in the sack and the philosopher's rebuking him.
  • قصه‏ی اعرابی و ریگ در جوال کردن و ملامت کردن آن فیلسوف او را

  • A certain Arab of the desert loaded a camel with two big sacks—(there was) one full of grain.
  • یک عرابی بار کرده اشتری ** دو جوال زفت از دانه پری‏

  • He was seated on the top of both sacks. A glib philosopher questioned him.
  • او نشسته بر سر هر دو جوال ** یک حدیث انداز کرد او را سؤال‏

  • He asked him about his native land and led him to talk and said many fine things in the course of (his) enquiry.
  • از وطن پرسید و آوردش به گفت ** و اندر آن پرسش بسی درها بسفت‏

  • Afterwards he said to him, “What are these two sacks filled with? Tell (me) the truth of the matter.”
  • بعد از آن گفتش که این هر دو جوال ** چیست آگنده بگو مصدوق حال‏

  • He replied, “In one sack I have wheat; in the other is some sand—not food for men.” 3180
  • گفت اندر یک جوالم گندم است ** در دگر ریگی نه قوت مردم است‏

  • “Why,” he asked, “did you load this sand?” “In order that the other sack might not remain alone,” he replied.
  • گفت تو چون بار کردی این رمال ** گفت تا تنها نماند آن جوال‏

  • “For wisdom's sake,” said he, “pour half the wheat of that pannier into the other,
  • گفت نیم گندم آن تنگ را ** در دگر ریز از پی فرهنگ را

  • So that the sacks may be lightened, and the camel too.” He (the Arab) cried, “Bravo! O clever and noble sage!
  • تا سبک گردد جوال و هم شتر ** گفت شاباش ای حکیم اهل و حر

  • Such subtle thought and excellent judgement! And you so naked, (journeying) on foot and in fatigue!”
  • این چنین فکر دقیق و رای خوب ** تو چنین عریان پیاده در لغوب‏

  • The good man took pity on the philosopher and resolved to mount him on the camel. 3185
  • رحمتش آمد بر حکیم و عزم کرد ** کش بر اشتر بر نشاند نیک مرد

  • He said to him again, “O fair-spoken sage, explain a little about your own circumstances as well.
  • باز گفتش ای حکیم خوش سخن ** شمه‏ای از حال خود هم شرح کن‏