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2
3461-3510

  • Since idolaters are devoted to the idol, they are foes to them that prevent their access (to it).
  • بت پرستان چون که خو با بت کنند ** مانعان راه بت را دشمنند

  • Since Iblís had become accustomed to being leader, he in his folly regarded Adam with contempt.
  • چون که کرد ابلیس خو با سروری ** دید آدم را حقیر او از خری‏

  • Saying, “Is there another leader superior to me, so that he should be worshipped by one like me?”
  • که به از من سروری دیگر بود ** تا که او مسجود چون من کس شود

  • Leadership is poison, except to the spirit that from the beginning hath (in himself) abundance of the antidote.
  • سروری زهر است جز آن روح را ** کاو بود تریاق لانی ز ابتدا

  • If the mountain is full of snakes, have no fear, for it is a mine of antidote within. 3465
  • کوه اگر پر مار شد باکی مدار ** کاو بود در اندرون تریاق‏زار

  • When leadership has become a bosom-friend to your brain, any one who breaks (thwarts) you becomes (as) an ancient adversary.
  • سروری چون شد دماغت را ندیم ** هر که بشکستت شود خصم قدیم‏

  • When any one contradicts your disposition (habit of mind), many feelings of hatred against him arise in you.
  • چون خلاف خوی تو گوید کسی ** کینه‏ها خیزد ترا با او بسی‏

  • “He is tearing me (you say) from my (engrained) disposition, he is making himself like a captain over me.”
  • که مرا از خوی من بر می‏کند ** خویش را بر من چو سرور می‏کند

  • Unless the evil disposition has become headstrong in him, how should the fire (of passion) blaze up in him through being opposed?
  • چون نباشد خوی بد سرکش در او ** کی فروزد آن خلاف آتش در او

  • He may show some feigned courtesy to the opponent, he may make a place for himself in his heart, 3470
  • با مخالف او مدارایی کند ** در دل او خویش را جایی کند

  • (But he really hates him), because the evil disposition has waxed strong: the ant of (worldly) lust has through habit become as a snake.
  • ز انکه خوی بد بگشته ست استوار ** مور شهوت شد ز عادت همچو مار

  • Kill the snake of lust in tribulation; else, look you, your snake is become a dragon.
  • مار شهوت را بکش در ابتدا ** ور نه اینک گشت مارت اژدها

  • But every one deems his own snake an ant: do you (then) seek the explanation of yourself (your real state) from him that is lord of the heart.
  • لیک هر کس مور بیند مار خویش ** تو ز صاحب دل کن استفسار خویش‏

  • Until copper becomes gold, it does not know itself to be copper: until the heart becomes a king, it does not know itself to be an insolvent.
  • تا نشد زر مس نداند من مسم ** تا نشد شه دل نداند مفلسم‏

  • Do service to the elixir, like copper: endure oppression, O heart, from him that holds the heart in fee. 3475
  • خدمت اکسیر کن مس‏وار تو ** جور می‏کش ای دل از دل دار تو

  • Who is it that holds the heart in fee? Know well, it is the lords of the heart who, like day and night, are recoiling from the world.
  • کیست دل دار اهل دل نیکو بدان ** که چو روز و شب جهانند از جهان‏

  • Do not find fault with the Servant of God: do not suspect the King of being a thief.
  • عیب کم گو بنده‏ی الله را ** متهم کم کن به دزدی شاه را

  • The miracles of the dervish who was suspected of theft in a ship.
  • کرامات آن درویش که در کشتی متهمش کردند

  • A dervish was in a ship: he had made a bolster (for himself) from the goods of saintly fortitude.
  • بود درویشی درون کشتیی ** ساخته از رخت مردی پشتیی‏

  • A purse of gold was lost. He was asleep (at the time). They searched all (in the ship) and brought him also to view
  • یاوه شد همیان زر او خفته بود ** جمله را جستند و او را هم نمود

  • Saying, “Let us search this sleeping mendicant as well.” (So) the owner of the money, (excited) by grief, awakened him. 3480
  • کاین فقیر خفته را جوییم هم ** کرد بیدارش ز غم صاحب درم‏

  • “A bag of valuables,” said he, “has been lost in this ship. We have searched the whole company: you cannot escape (suspicion).
  • که در این کشتی حرمدان گمشدست ** جمله را جستیم نتوانی تو رست‏

  • Put off your dervish-cloak, strip yourself of it, in order that the people's suspicions may be cleared away from you.”
  • دلق بیرون کن برهنه شو ز دلق ** تا ز تو فارغ شود اوهام خلق‏

  • He cried, “O Lord, these vile wretches have made an accusation against Thy slave: bring Thy command to pass!”
  • گفت یا رب مر غلامت را خسان ** متهم کردند فرمان در رسان‏

  • When the heart of the dervish was pained by that (suspicion), at once there put forth their heads on every side
  • چون به درد آمد دل درویش از آن ** سر برون کردند هر سو در زمان‏

  • From the deep sea myriads of fishes, and in the mouth of each (was) a superb pearl: 3485
  • صد هزاران ماهی از دریای ژرف ** در دهان هر یکی دری شگرف‏

  • Myriads of fishes out of the full sea, each with a pearl in its mouth—and what (marvellous) pearls!—
  • صد هزاران ماهی از دریای پر ** در دهان هر یکی در و چه در

  • Every pearl the revenue of a kingdom. “These,” they said (to him), “are from  God, they have no association (with any one but God).”
  • هر یکی دری خراج ملکتی ** کز اله است این ندارد شرکتی‏

  • He dropped a quantity of pearls on the ship and sprang (aloft): he made the air his high-seat and sate (thereon),
  • در چند انداخت در کشتی و جست ** مر هوا را ساخت کرسی و نشست‏

  • (Resting) at ease, cross-legged, as kings upon their thrones— he above the zenith, and the ship before him.
  • خوش مربع چون شهان بر تخت خویش ** او فراز اوج و کشتی‏اش به پیش‏

  • He said, “Begone! The ship for you, God for me, so that a beggarly thief may not be with you! 3490
  • گفت رو کشتی شما را حق مرا ** تا نباشد با شما دزد گدا

  • Let us see who will be the loser by this separation! I am pleased, (being) paired (united) with God and singled (isolated) from (His) creatures.
  • تا که را باشد خسارت زین فراق ** من خوشم جفت حق و با خلق طاق‏

  • He does not accuse me of theft, He does not hand me over to (the mercy of) an informer.”
  • نه مرا او تهمت دزدی نهد ** نه مهارم را به غمازی دهد

  • The people in the ship cried out, “O noble chief, wherefore has such a high estate been given to thee?”
  • بانگ کردند اهل کشتی کای همام ** از چه دادندت چنین عالی مقام‏

  • He answered, “For throwing suspicion on dervishes and offending God on account of a despicable thing (as ye have done)!
  • گفت از تهمت نهادن بر فقیر ** و ز حق آزاری پی چیزی حقیر

  • God forbid! Nay, (it was) for showing reverence to (the spiritual) kings, inasmuch as I did not conceive ill thoughts against dervishes— 3495
  • حاش لله بل ز تعظیم شهان ** که نبودم در فقیران بد گمان‏

  • Those gracious dervishes of sweet breath (pure spirit), for whose magnification (the chapter of the Qur’án entitled) ‘Abasa was revealed.”
  • آن فقیران لطیف خوش نفس ** کز پی تعظیمشان آمد عبس‏

  • That dervishhood is not for the sake of (avoiding) entanglement (with the world); no, (it is) because nothing exists but God.
  • آن فقیری بهر پیچا پیچ نیست ** بل پی آن که بجز حق هیچ نیست‏

  • How should I hold in suspicion those whom God hath entrusted with the treasury of the Seventh Heaven?
  • متهم چون دارم آنها را که حق ** کرد امین مخزن هفتم طبق‏

  • The fleshly soul is suspect, not the sublime Reason: the senses are suspect, not the subtle Light.
  • متهم نفس است نه عقل شریف ** متهم حس است نه نور لطیف‏

  • The fleshly soul is a sophist: beat it constantly, for beating does it good, not arguing with it. 3500
  • نفس سوفسطایی آمد می‏زنش ** کش زدن سازد نه حجت گفتنش‏

  • It sees a miracle (wrought by a prophet), and at the moment it glows (with belief); (but) afterwards it says, “’Twas (only) a phantasy;
  • معجزه بیند فروزد آن زمان ** بعد از آن گوید خیالی بود آن‏

  • For if that wondrous sight was real, why did it not become abiding, day and night, in the eye?”
  • ور حقیقت بودی آن دید عجب ** چون مقیم چشم نامد روز و شب‏

  • It is abiding in the eyes of the pure, (but) it does not haunt the eyes of animals (sensual men);
  • آن مقیم چشم پاکان می‏بود ** نه قرین چشم حیوان می‏شود

  • For the miracle is ashamed and scornful of these (bodily) senses: how should a peacock be (confined) in a narrow pit?
  • کان عجب زین حس دارد عار و ننگ ** کی بود طاوس اندر چاه تنگ‏

  • Take heed not to call me garrulous: I say (only) one in a hundred, and that (one) like a hair. 3505
  • تا نگویی مر مرا بسیار گو ** من ز صد یک گویم و آن همچو مو

  • How some Súfís abused a certain Súfí, saying that he talked too much in the presence of the Shaykh.
  • تشنیع صوفیان بر آن صوفی که پیش شیخ بسیار می‏گوید

  • Some Súfís abused a certain Súfí, and came to the Shaykh of the convent,
  • صوفیان بر صوفیی شنعت زدند ** پیش شیخ خانقاهی آمدند

  • And said to the Shaykh, “Demand justice for our souls from this Súfí, O Guide!”
  • شیخ را گفتند داد جان ما ** تو از این صوفی بجو ای پیشوا

  • He said, “Why, what is the complaint, O Súfís?” He (their spokesman) replied, “This Súfí has three annoying habits:
  • گفت آخر چه گله ست ای صوفیان ** گفت این صوفی سه خو دارد گران‏

  • In speech he is garrulous as a bell; in eating he eats more than twenty persons;
  • در سخن بسیار گو همچون جرس ** در خورش افزون خورد از بیست کس‏

  • And if he sleep, he is like the Men of the Cave.” (Thus) did the Súfís march to war (against him) before the Shaykh. 3510
  • ور بخسبد هست چون اصحاب کهف ** صوفیان کردند پیش شیخ زحف‏