Oh, many the bird flying in search of grain whose gullet was cut by its gullet (greediness)!
ای بسا مرغی پریده دانه‌جو ** که بریده حلق او هم حلق او
Oh, many the bird that, through its belly (appetite) and pangs of hunger, was made captive in a cage on the edge of a terrace!
ای بسا مرغی ز معده وز مغص ** بر کنار بام محبوس قفص
Oh, many the fish that, because of its gullet’s greed, was caught by a hook in water hard to reach!1695
ای بسا ماهی در آب دوردست ** گشته از حرص گلو ماخوذ شست
Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of lust and gluttony! [Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of (her) vulva and throat!]
ای بسا مستور در پرده بده ** شومی فرج و گلو رسوا شده
Oh, many the learned and honest judge that was disgraced by greed and bribery!
ای بسا قاضی حبر نیک‌خو ** از گلو و رشوتی او زردرو
Nay, in the case of Hárút and Márút that wine (of lust) debarred them from ascending to Heaven.
بلک در هاروت و ماروت آن شراب ** از عروج چرخشان شد سد باب
On this account Báyazíd took precaution: he observed in himself remissness in (the performance of) the ritual prayer.
با یزید از بهر این کرد احتراز ** دید در خود کاهلی اندر نماز
(When) that possessor of the marrow (of spiritual knowledge) meditated concerning the cause, he perceived that the cause was (too) much water-drinking.1700
از سبب اندیشه کرد آن ذو لباب ** دید علت خوردن بسیار از آب
He said, “For a year I will not drink water.” He acted accordingly, and God bestowed on him the power (to abstain).
گفت تا سالی نخواهم خورد آب ** آنچنان کرد و خدایش داد تاب
This was his least penance for the Religion’s sake: he became a (spiritual) sultan and the Pole of the Gnostics.
این کمینه جهد او بد بهر دین ** گشت او سلطان و قطب العارفین
Since the ascetic’s hand had been cut off by reason of his gullet (appetite), he closed the door of complaint.
چون بریده شد برای حلق دست ** مرد زاهد را در شکوی ببست
His name amongst the people came to be Shaykh Aqta’:the calamities (which he suffered because) of his gullet made him well-known by this (name).
شیخ اقطع گشت نامش پیش خلق ** کرد معروفش بدین آفات حلق
The miraculous gifts of Shaykh Aqta’, and how he used to weave palm-leaf baskets with both hands.
کرامات شیخ اقطع و زنبیل بافتن او بدو دست
A visitor found him in his hut, (and saw) that he was weaving a basket with both hands.1705
در عریش او را یکی زایر بیافت ** کو بهر دو دست می زنبیل بافت
He (the Shaykh) said to him, “O enemy of thine own life, who hast come putting thy head into my hut.
گفت او را ای عدو جان خویش ** در عریشم آمده سر کرده پیش
Why hast thou made such hot haste?” He replied, “From excess of love and longing.”
این چراکردی شتاب اندر سباق ** گفت از افراط مهر و اشتیاق
Then he (the Shaykh) smiled and said, “Now come in, but keep this (thing) secret, O noble sir.
پس تبسم کرد و گفت اکنون بیا ** لیک مخفی دار این را ای کیا
Till I die, do not tell this to any one, neither to a comrade nor to a beloved nor to a worthless fellow.”
تا نمیرم من مگو این با کسی ** نه قرینی نه حبیبی نه خسی
Afterwards other folk, (looking) through his window, became acquainted with his weaving.1710
بعد از آن قومی دگر از روزنش ** مطلع گشتند بر بافیدنش
He said, “O Creator, Thou knowest the wisdom (the purpose in this). I conceal (my secret), Thou hast revealed it.”
گفت حکمت را تو دانی کردگار ** من کنم پنهان تو کردی آشکار
The Divine inspiration came to him: “There were a number of people who were beginning to disbelieve in thee in (consequence of) this affliction,
آمد الهامش که یکچندی بدند ** که درین غم بر تو منکر می‌شدند
Saying, ‘Perchance he was a hypocrite in the Way (of God), so that God made him infamous among humankind.’
که مگر سالوس بود او در طریق ** که خدا رسواش کرد اندر فریق
I don not wish that that party should become infidels and in thinking evil (of thee) fall into perdition;
من نخواهم کان رمه کافر شوند ** در ضلالت در گمان بد روند
(Hence) We divulged this miracle- (namely), that We give thee a hand in thy working-time-1715
این کرامت را بکردیم آشکار ** که دهیمت دست اندر وقت کار
To the end that these wretched evil-thinking men may not be turned back from the Lord of Heaven.
تا که آن بیچارگان بد گمان ** رد نگردند از جناب آسمان
Erstwhile, indeed, without these miracles I was giving thee consolation from My Person;
من ترا بی این کرامتها ز پیش ** خود تسلی دادمی از ذات خویش
This miracle I have given thee for their sake, and on that account have I bestowed on thee this (spiritual) lamp.
این کرامت بهر ایشان دادمت ** وین چراغ از بهر آن بنهادمت
Thou art past being afraid of bodily death and dismemberment of the limbs.
تو از آن بگذشته‌ای کز مرگ تن ** ترسی وز تفریق اجزای بدن
Vain imagination concerning the dismemberment of head and foot has gone from thee: there has come to thee, for a defence against imagination, a shield exceeding strong.”1720
وهم تفریق سر و پا از تو رفت ** دفع وهم اسپر رسیدت نیک زفت
The reason why the magicians of Pharaoh had courage to suffer the amputation of their hands and feet.
سبب جرات ساحران فرعون بر قطع دست و پا
Is it not (the fact) that the accursed Pharaoh threatened (the magicians with) punishment on the earth,
ساحران را نه که فرعون لعین ** کرد تهدید سیاست بر زمین
Saying, “I will cut off your hands and feet on opposite sides, then I will hang you up: I will not hold you exempt (from punishment)”?
که ببرم دست و پاتان از خلاف ** پس در آویزم ندارمتان معاف
He thought that they were (still) in the same imagination and terror and distraction and doubt,
او همی‌پنداشت کایشان در همان ** وهم و تخویفند و وسواس و گمان
So that they would be trembling and terrified and affrighted by the vain imaginings and threats of the carnal soul.
که بودشان لرزه و تخویف و ترس ** از توهمها و تهدیدات نفس
He did not know that they had been delivered and were seated at the window of the light of the heart;1725
او نمی‌داست کایشان رسته‌اند ** بر دریچه‌ی نور دل بنشسته‌اند
(And that) they had recognised (the difference of) their (bodily) shadows from their (real) selves, and were brisk and alert and happy and exulting;
این جهان خوابست اندر ظن مه‌ایست ** گر رود درخواب دستی باک نیست
(And that), if the mortar of the Sky (Fortune) should pound them small a hundred times in this miry place (the material world),
گر بخواب اندر سرت ببرید گاز ** هم سرت بر جاست و هم عمرت دراز
(Yet), since they had seen the origin of this (corporeal) composition, they were not afraid of the derivatives (which belong to the domain) of imagination.
گر ببینی خواب در خود را دو نیم ** تن‌درستی چون بخیزی نی سقیم
This world is a dream—do not rest in (false) opinion; if in dream a hand go (be lost), ’tis no harm.
حاصل اندر خواب نقصان بدن ** نیست باک و نه دوصد پاره شدن
If in dream a pruning-fork has cut off your head, not only is your head (still) in its place but your life is (still) prolonged.1730
این جهان را که بصورت قایمست ** گفت پیغامبر که حلم نایمست
If in dream you see yourself (cut) in two halves, you are sound in body when you rise, not sick.
از ره تقلید تو کردی قبول ** سالکان این دیده پیدا بی رسول
The sum (of the matter is this): in dreams it is no harm for the body to be maimed or to be torn into two hundred pieces.
روز در خوابی مگو کین خواب نیست ** سایه فرعست اصل جز مهتاب نیست
The Prophet said of this world, which is substantial in appearance, that it is the sleeper's dream.
خواب و بیداریت آن دان ای عضد ** که ببیند خفته کو در خواب شد
You have accepted this (statement) conventionally, (but) the travellers (on the mystic Way) have beheld this (truth) clairvoyantly, without (relation from) the Prophet.
او گمان برده که این دم خفته‌ام ** بی‌خبر زان کوست درخواب دوم
You are asleep in the daytime: do not say that this is not sleep. The shadow (reflexion) is derivative, the origin (of it) is naught but the moonlight.1735
هاون گردون اگر صد بارشان ** خرد کوبد اندرین گلزارشان
Know, O comrade, that your sleep and waking (your life in this world) is as though a sleeper should dream that he has gone to sleep.
اصل این ترکیب را چون دیده‌اند ** از فروع وهم کم ترسیده‌اند
He thinks, “Now I am asleep,” (and is) unaware that he is (really) in the second sleep.
سایه‌ی خود را ز خود دانسته‌اند ** چابک و چست و گش و بر جسته‌اند
If the potter break a pot, he himself will restore it (to a perfect state) when he wishes.
کوزه‌گر گر کوزه‌ای را بشکند ** چون بخواهد باز خود قایم کند
The blind man at every step is afraid of (falling into) the pit: he walks on the road with a thousand fears;
کور را هر گام باشد ترس چاه ** با هزاران ترس می‌آید براه
(But) the seeing man has seen the width of the road, so he knows (all about) the hole and the pit;1740
مرد بینا دید عرض راه را ** پس بداند او مغاک و چاه را
His legs and knees do not tremble at any time: how should he look sour because of any affliction?
پا و زانواش نلرزد هر دمی ** رو ترش کی دارد او از هر غمی
“Arise, O Pharaoh (and do thy worst)! for we are not such (so deluded) as to stop at every cry and (every) ghoul.
خیز فرعونا که ما آن نیستیم ** که بهر بانگی و غولی بیستیم