They extolled him sarcastically, saying, “O great sir, in such and such a very tremendous and huge country,
میستودندش به تسخر کای بزرگ ** در فلان اقلیم بس هول و سترگ
In such and such a forest there is a green tree, very tall and broad, and every branch of it is big.”
در فلان بیشه درختی هست سبز ** بس بلند و پهن و هر شاخیش گبز
The king's envoy, who had braced his belt for the quest, was hearing a different kind of report from every one;
قاصد شه بسته در جستن کمر ** میشنید از هر کسی نوعی خبر
There for years he travelled much, (whilst) the king kept sending money to him.
بس سیاحت کرد آن جا سالها ** میفرستادش شهنشه مالها
After he had suffered much fatigue in that foreign land, at last he became too exhausted to seek (any longer).3655
چون بسی دید اندر آن غربت تعب ** عاجز آمد آخر الامر از طلب
No trace of the object of pursuit was discovered: of what he wanted nothing appeared but the report.
هیچ از مقصود اثر پیدا نشد ** ز آن غرض غیر خبر پیدا نشد
The thread of his hope snapped, the thing he had sought became unsought in the end.
رشتهی امید او بگسسته شد ** جستهی او عاقبت ناجسته شد
He resolved to return to the king, (and set out) shedding tears and traversing the way.
کرد عزم باز گشتن سوی شاه ** اشک میبارید و میبرید راه
How the Shaykh explained the hidden meaning of the tree to the seeker who was in the bondage of formalism.
شرح کردن شیخ سر آن درخت را با آن طالب مقلد
There was a wise Shaykh, a noble Qutb, at the halting-place where the king's intimate fell into despair.
بود شیخی عالمی قطبی کریم ** اندر آن منزل که آیس شد ندیم
He (the envoy) said, “Being without hope, I will go to him, and set out on the road (again) from his threshold,3660
گفت من نومید پیش او روم ** ز آستان او به راه اندر شوم
In order that his prayer (blessing) may accompany me, since I have no hope of (winning) my heart's desire.”
تا دعای او بود همراه من ** چون که نومیدم من از دل خواه من
With tearful eyes he went to the Shaykh: he was raining tears, like a cloud.
رفت پیش شیخ با چشم پر آب ** اشک میبارید مانند سحاب
“O Shaykh,” he cried, “it is the time for mercy and pity; I am in despair: now is the time for kindness.”
گفت شیخا وقت رحم و رقت است ** ناامیدم وقت لطف این ساعت است
He (the Shaykh) said, “Say plainly what is the cause of thy despair: what is thy object? what hast thou in view?”
گفت وا گو کز چه نومیدیستت ** چیست مطلوب تو رو با چیستت
He answered, “The Emperor chose me out to seek a certain branching tree,3665
گفت شاهنشاه کردم اختیار ** از برای جستن یک شاخسار
For there is a tree, unique in (all) the quarters (of the world): its fruit is (of) the substance of the Water of Life.
که درختی هست نادر در جهات ** میوهی او مایهی آب حیات
I have sought (it) for years and seen no sign (of it) except the gibes and ridicule of these merry men.”
سالها جستم ندیدم یک نشان ** جز که طنز و تسخر این سر خوشان
The Shaykh laughed and said to him, “O simpleton, this is the tree of knowledge in the sage—
شیخ خندید و بگفتش ای سلیم ** این درخت علم باشد در علیم
Very high and very grand and very far-spreading: (it is) a Water of Life from the all-encompassing Sea (of God).
بس بلند و بس شگرف و بس بسیط ** آب حیوانی ز دریای محیط
Thou hast gone after the form, O ignorant man: hence thou art without fruit and produce from the bough of reality.3670
تو به صورت رفتهای ای بیخبر ** ز آن ز شاخ معنیی بیبار و بر
Sometimes it is named ‘tree,’ sometimes ‘sun’; sometimes it is named ‘sea,’ sometimes ‘cloud.’
گه درختش نام شد گه آفتاب ** گاه بحرش نام گشت و گه سحاب
(It is) that one (thing) from which a hundred thousand effects arise: its least effects are everlasting life.
آن یکی کش صد هزار آثار خاست ** کمترین آثار او عمر بقاست
Although (in essence) it is single, it hath a thousand effects: innumerable names befit (may be properly applied to) that one (thing).
گر چه فرد است او اثر دارد هزار ** این یکی را نام شاید بیشمار
One person may be father in relation to thee; in regard to another individual he may be son.
آن یکی شخص ترا باشد پدر ** در حق شخصی دگر باشد پسر
In regard to another he may be wrath and a foe; in regard to another he may be graciousness and a friend.3675
در حق دیگر بود قهر و عدو ** در حق دیگر بود لطف و نکو
(He hath) hundreds of thousands of names, (but) he is one man: the owner of every quality belonging to him is blind to (incapable of) giving any (true) description (of him).
صد هزاران نام و او یک آدمی ** صاحب هر وصفش از وصفی عمی
Whoever seeks the (mere) name, if he is entrusted (with a confidential mission) he is hopeless and in distraction, even as thou art.
هر که جوید نام اگر صاحب ثقه است ** همچو تو نومید و اندر تفرقه است
Why dost thou stick to the name ‘tree,’ so that thou art left bitterly disappointed and ill-fortuned?
تو چه بر چفسی بر این نام درخت ** تا بمانی تلخ کام و شور بخت
Pass on from the name and look at the attributes, in order that the attributes may show thee the way to the essence.”
در گذر از نام و بنگر در صفات ** تا صفاتت ره نماید سوی ذات
The disagreement of mankind is caused by names: peace ensues when they advance to the reality (denoted by the name).3680
اختلاف خلق از نام اوفتاد ** چون به معنی رفت آرام اوفتاد
How four persons quarrelled about grapes, which were known to each of them by a different name.
منازعت چهار کس جهت انگور که هر یکی به نام دیگر فهم کرده بود آن را
A certain man gave a dirhem to four persons: one of them (a Persian) said, “I will spend this on angúr.”
چار کس را داد مردی یک درم ** آن یکی گفت این به انگوری دهم
The second one was an Arab: he said, “No, I want ‘inab, not angúr, O rascal!”
آن یکی دیگر عرب بد گفت لا ** من عنب خواهم نه انگور ای دغا
The third was a Turk; and he said, “This (money) is mine: I don't want ‘inab, I want uzum.”
آن یکی ترکی بدو گفت ای گزم ** من نمیخواهم عنب خواهم ازم
The fourth, a Greek, said, “Stop this talk: I want istáfíl.”
آن یکی رومی بگفت این قیل را ** ترک کن خواهیم استافیل را
These people began fighting in contention with one another, because they were unaware of the hidden meaning of the names.3685
در تنازع آن نفر جنگی شدند ** که ز سر نامها غافل بدند
In their folly they smote each other with their fists: they were full of ignorance and empty of knowledge.
مشت بر هم میزدند از ابلهی ** پر بدند از جهل و از دانش تهی
If a master of the esoteric had been there, a revered and many-languaged man, he would have pacified them;
صاحب سری عزیزی صد زبان ** گر بدی آن جا بدادی صلحشان
And then he would have said, “With this one dirhem I will give all of you what ye wish.
پس بگفتی او که من زین یک درم ** آرزوی جملهتان را میخرم
When without deceit ye surrender your hearts (to me), this dirhem will do all this for you.
چون که بسپارید دل را بیدغل ** این درمتان میکند چندین عمل
Your one dirhem will become four—the result desired: four enemies will become one through unanimity.3690
یک درمتان میشود چار المراد ** چار دشمن میشود یک ز اتحاد
What each one of you says produces strife and separation; what I say brings you agreement.
گفت هر یک تان دهد جنگ و فراق ** گفت من آرد شما را اتفاق
Therefore be ye mute, keep silence, that I may be your tongue in speech and talk.”
پس شما خاموش باشید أنصتوا ** تا زبان تان من شوم در گفتوگو
(Even) if your words appear uniform (seem to express an agreement), in effect they are the source of contention and anger.
گر سخنتان مینماید یک نمط ** در اثر مایهی نزاع است و سخط
If you have made vinegar hot by means of fire, (still) when you drink it, it will undoubtedly increase the coldness (of your constitution),3695
سرکه را گر گرم کردی ز آتش آن ** چون خوری سردی فزاید بیگمان
Because that (artificially produced) heat of it is exotic: its fundamental nature is coldness and tartness.
ز انکه آن گرمی او دهلیزی است ** طبع اصلش سردی است و تیزی است
And (on the other hand), though grape-syrup be frozen, my son, it will add heat to the liver when you drink it.
ور بود یخ بسته دوشاب ای پسر ** چون خوری گرمی فزاید در جگر
Hence the Shaykh's hypocrisy is better than our sincerity, for the former arises from (spiritual) insight, while the latter arises from (spiritual) blindness.
پس ریای شیخ به ز اخلاص ماست ** کز بصیرت باشد آن وین از عماست
From the Shaykh's discourse comes union (concord); the words of the corporealists (materialists) bring separation (discord).