When from sincerity the friendship of intellect with intellect arises, every moment the devotion is increased;
آشنایی عقل با عقل از صفا ** چون شود هر دم فزون باشد ولا
(But) know for sure, the friendship of the carnal soul with any base carnal soul is momently diminished,2690
آشنایی نفس با هر نفس پست ** تو یقین میدان که دم دم کمترست
Because his carnal soul hovers round disease and soon corrupts the (friendly) acquaintance.
زانک نفسش گرد علت میتند ** معرفت را زود فاسد میکند
If thou dost not wish thy friend to be averse (to thee) on the morrow, take (choose) friendship with the intelligent and with the intellect.
گر نخواهی دوست را فردا نفیر ** دوستی با عاقل و با عقل گیر
Inasmuch as thou art sick from the simoom of the carnal soul, whatever thou mayst take thou art the instrument for (infecting it with) disease.
از سموم نفس چون با علتی ** هر چه گیری تو مرض را آلتی
If thou take a jewel, it becomes a (common) stone; and if thou take kindness of heart, it becomes a hatred;
گر بگیری گوهری سنگی شود ** ور بگیری مهر دل جنگی شود
And if thou take a fine original saying, after thy apprehension (of it) it has become tasteless and gross—2695
ور بگیری نکتهی بکری لطیف ** بعد درکت گشت بیذوق و کثیف
‘I have heard this many a time; it has become old: tell something else besides this, O trusty friend.’
که من این را بس شنیدم کهنه شد ** چیز دیگر گو بجز آن ای عضد
Suppose that something else fresh and new has been said, again to-morrow thou art surfeited with it and averse.
چیز دیگر تازه و نو گفته گیر ** باز فردا زان شوی سیر و نفیر
Remove the disease: when the disease is eradicated, every old tale will become new to thee,
دفع علت کن چو علت خو شود ** هرحدیثی کهنه پیشت نو شود
So that it will bring forth new leaves from the old (bough): the old (tale) will cause a hundred clusters to blossom from the ditch.
تا که از کهنه برآرد برگ نو ** بشکفاند کهنه صد خوشه ز گو
We are the (spiritual) physicians, the disciples of God: the Red Sea beheld us and was cloven.2700
ما طبیبانیم شاگردان حق ** بحر قلزم دید ما را فانفلق
Those natural physicians are different, for they look into the heart by means of a pulse.
آن طبیبان طبیعت دیگرند ** که به دل از راه نبضی بنگرند
We look well into the heart without intermediary, for through clairvoyance we are in a high belvedere.
ما به دل بی واسطه خوش بنگریم ** کز فراست ما به عالی منظریم
Those (others) are physicians of food and fruit: by them the animal soul is (made) strong.
آن طبیبان غذااند و ثمار ** جان حیوانی بدیشان استوار
We are physicians of deeds and words: the ray of the light of (Divine) Majesty is our inspirer,
ما طبیبان فعالیم و مقال ** ملهم ما پرتو نور جلال
(So that we know) that a deed like this will be beneficial to thee, while a deed like that will cut (thee) off from the Way;2705
کین چنین فعلی ترا نافع بود ** و آنچنان فعلی ز ره قاطع بود
And that words like these will lead thee on (to grace), while words like those will bring anguish to thee.
اینچنین قولی ترا پیش آورد ** و آنچنان قولی ترا نیش آورد
To those (other) physicians a (sample of) urine is evidence, whereas this evidence of ours is the inspiration of the Almighty.
آن طبیبان را بود بولی دلیل ** وین دلیل ما بود وحی جلیل
We do not desire a fee from any one: our fee comes many a time from God.
دستمزدی می نخواهیم از کسی ** دستمزد ما رسد از حق بسی
Hark, come hither for the incurable disease! We, one by one, are a medicine for the (spiritually) sick.”
هین صلا بیماری ناسور را ** داروی ما یک بیک رنجور را
How the people (of Sabá) demanded miracles from the prophets.
معجزه خواستن قوم از پیغامبران
The people said, “O ye company of impostors, where is the evidence of (your) knowledge of medicine and (your) usefulness?2710
قوم گفتند ای گروه مدعی ** کو گواه علم طب و نافعی
Since ye are in bondage, like us, to this same sleep and food (and) are pasturing in the country—
چون شما بسته همین خواب و خورید ** همچو ما باشید در ده میچرید
Since ye are entrapped by this water and earth, how are ye hunters of the Símurgh (which is) the heart?
چون شما در دام این آب و گلید ** کی شما صیاد سیمرغ دلید
Love of power and dominion induces (a man) to reckon himself amongst the prophets.
حب جاه و سروری دارد بر آن ** که شمارد خویش از پیغامبران
We will not put in our ears such vain boasts and lies and (thereby) fall into deception.”
ما نخواهیم این چنین لاف و دروغ ** کردن اندر گوش و افتادن بدوغ
The prophets said, “This (disbelief) arises from that malady: the original blindness (of your hearts) is the screen (which hinders you) from seeing (the truth).2715
Ye have heard our call, and (yet) ye do not see this jewel in our hands.
دعوی ما را شنیدیت و شما ** مینبینید این گهر در دست ما
This jewel is a test for the people: we turn it about round (their) eyes.
امتحانست این گهر مر خلق را ** ماش گردانیم گرد چشمها
Whosoever says, ‘Where is the evidence?’ his words are an evidence that he does not see the jewel and is in thrall to blindness.”
هر که گوید کو گوا گفتش گواست ** کو نمیبیند گهر حبس عماست
(Suppose that) a sun has come to speech (and says), “Arise! for the day has risen; jump up, do not dispute!”
آفتابی در سخن آمد که خیز ** که بر آمد روز بر جه کم ستیز
(And suppose that) you say, “O sun, where is the evidence?”— it will say to you, “O blind one, beg of God (that He give you) an eye.”2720
تو بگویی آفتابا کو گواه ** گویدت ای کور از حق دیده خواه
If any one seek a lamp in bright daylight, the very fact of seeking (it) announces his blindness.
روز روشن هر که او جوید چراغ ** عین جستن کوریش دارد بلاغ
And if you do not see (the daylight) but have formed an opinion that ’tis the dawn and that you are in a veil,
ور نمیبینی گمانی بردهای ** که صباحست و تو اندر پردهای
Do not proclaim your blindness by (saying) these words; keep silence and be in expectation of the (Divine) grace.
کوری خود را مکن زین گفت فاش ** خامش و در انتظار فضل باش
To say in the midst of day “Where is the day?” is to expose yourself, O day-seeker.
در میان روز گفتن روز کو ** خویش رسوا کردنست ای روزجو
Patience and silence attract the (Divine) mercy, whereas to seek this sign (evidence) is a sign of infirmity.2725
صبر و خاموشی جذوب رحمتست ** وین نشان جستن نشان علتست
Accept (the Divine command), “Be ye silent,” in order that the recompense of “Be ye silent” may come to your soul from the Beloved.
انصتوا بپذیر تا بر جان تو ** آید از جانان جزای انصتوا
If you do not desire (to suffer a) relapse in the presence of this Physician, dash to the ground your gold (zar) and your head (sar), O man of understanding.
گر نخواهی نکس پیش این طبیب ** بر زمین زن زر و سر را ای لبیب
Sell your superfluous speech and buy sacrifice of life and sacrifice of position and sacrifice of gold,
گفت افزون را تو بفروش و بخر ** بذل جان و بذل جاه و بذل زر
That the grace of Him (Hú) may utter praise of you, so that Heaven will be envious of your high estate.
تا ثنای تو بگوید فضل هو ** که حسد آرد فلک بر جاه تو
When ye have regard for the hearts (feelings and wishes) of the physicians, ye will see yourselves and will become ashamed of yourselves.2730
چون طبیبان را نگه دارید دل ** خود ببینید و شوید ازخود خجل
’Tis not in the power of created beings to remove this blindness, but the honouring of the physicians (by you) is from Divine guidance.
دفع این کوری بدست خلق نیست ** لیک اکرام طبیبان از هدیست
Become devoted to these physicians with (all your) soul, that ye may be filled with musk and ambergris.
این طبیبان را به جان بنده شوید ** تا به مشک و عنبر آکنده شوید
How the people suspected the prophets.
متهم داشتن قوم انبیا را
The people said, “All this is fraud and deceit: how should God make a vicar of Zayd and Bakr?
قوم گفتند این همه زرقست و مکر ** کی خدا نایب کند از زید و بکر
Every king's messenger must be of his (the king's) kind: where are water and clay in comparison with the Creator of the heavens?
هر رسول شاه باید جنس او ** آب و گل کو خالق افلاک کو
Have we eaten ass's brains that we, like you, should deem a gnat to be the confidant of the humá?2735
مغز خر خوردیم تا ما چون شما ** پشه را داریم همراز هما
Where is a gnat in comparison with the humá? Where is earth in comparison with God? What relation to the mote has the sun in the sky?
کو هما کو پشه کو گل کو خدا ** ز آفتاب چرخ چه بود ذره را
What resemblance is this, and what connexion is this, that it should enter into any mind and brain?
این چه نسبت این چه پیوندی بود ** تاکه در عقل و دماغی در رود
Story of the hares who sent a hare as ambassador to the elephant, bidding him say, ‘I come to thee as the ambassador of the Moon in heaven to bid thee beware of (drinking from) this water-spring,’ as is told in full in the Book of Kalíla (and Dimna).
حکایت خرگوشان کی خرگوشی راپیش پیل فرستادند کی بگو کی من رسول ماه آسمانم پیش تو کی ازین چشمه آب حذر کن چنانک در کتاب کلیله تمام گفته است
This (claim made by you) resembles the saying of a certain hare—‘I am the ambassador of the Moon and companion to the Moon.’
این بدان ماند که خرگوشی بگفت ** من رسول ماهم و با ماه جفت