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3
2746-2795

  • Take leave of this spring and depart, that ye may be safe from the blows of the Moon's sword.”
  • ترک این چشمه بگویید و روید ** تا ز زخم تیغ مه آمن شوید

  • Lo, the token (of my veracity) is that the Moon (reflected) in the spring will be disturbed by the water-craving elephant.
  • نک نشان آنست کاندر چشمه ماه ** مضطرب گردد ز پیل آب‌خواه

  • Come and be present on the such-and-such a night, O king elephant, in order that within the spring thou mayst find the proof of this (assertion).’
  • آن فلان شب حاضر آ ای شاه‌پیل ** تا درون چشمه یابی زین دلیل

  • When seven and eight (fifteen nights) of the month had passed, the king elephant came to drink from the spring.
  • چونک هفت و هشت از مه بگذرید ** شاه‌پیل آمد ز چشمه می‌چرید

  • When on that night the elephant put his trunk in the water, the water was disturbed, and the Moon showed disturbance. 2750
  • چونک زد خرطوم پیل آن شب درآب ** مضطرب شد آب ومه کرد اضطراب

  • The elephant believed that speech of his (the hare's), when the Moon in the spring showed disturbance.
  • پیل باور کرد از وی آن خطاب ** چون درون چشمه مه کرد اضطراب

  • O company (of prophets), we are not (to be reckoned) among those stupid elephants who are terrified by the disturbance of the Moon.”
  • مانه زان پیلان گولیم ای گروه ** که اضطراب ماه آردمان شکوه

  • The prophets said, “Ah, (our) spiritual admonition has (only) made your (carnal) bondage more grievous, O ye fools!
  • انبیا گفتند آوه پند جان ** سخت‌تر کرد ای سفیهان بندتان

  • How the prophets answered their sneers and uttered parables unto them.
  • جواب گفتن انبیا طعن ایشان را و مثل زدن ایشان را

  • Oh, alas that in (the case of) your disease the remedy has become for you the poison of soul-wringing (Divine) vengeance.
  • ای دریغا که دوا در رنجتان ** گشت زهر قهر جان آهنجتان

  • This lamp (of spiritual admonition) has increased the darkness of that (diseased) eye, since God has set (over it) the veil of wrath. 2755
  • ظلمت افزود این چراغ آن چشم را ** چون خدا بگماشت پرده‌ی خشم را

  • What dominion shall we crave from you? for our dominion is greater than the sky.”
  • چه رئیسی جست خواهیم از شما ** که ریاستمان فزونست از سما

  • What glory should the sea of pearls acquire from the ship— especially a ship that has been filled with dung?
  • چه شرف یابد ز کشتی بحر در ** خاصه کشتیی ز سرگین گشته پر

  • Oh, alas for that eye blind and blear! Therein a sun seemed as (insignificant as) a mote.
  • ای دریغ آن دیده‌ی کور و کبود ** آفتابی اندرو ذره نمود

  • In an Adam who was without like or equal the eye of Iblís discerned naught but a piece of clay.
  • ز آدمی که بود بی مثل و ندید ** دیده ابلیس جز طینی ندید

  • The devilish eye showed (saw) his (Adam's) spring as winter: it moved in the direction where its (original) home was. 2760
  • چشم دیوانه بهارش دی نمود ** زان طرف جنبید کو را خانه بود

  • Oh, many a fortune that comes now and then to the unfortunate one, and he turns away (from it)!
  • ای بسا دولت که آید گاه گاه ** پیش بی‌دولت بگردد او ز راه

  • Oh, many a beloved who comes unbeknown to an ill-starred one, and he knows not how to make love!
  • ای بسا معشوق کاید ناشناخت ** پیش بدبختی نداند عشق باخت

  • This that misleads the eye is our (original) damnation, and this that turns the heart (from seeing the truth) is (our) evil destiny.
  • این غلط‌ده دیده را حرمان ماست ** وین مقلب قلب را س القضاست

  • Since to you the idol of stone has become an object of adoration, the curse (of God) and blindness have o’ershadowed you.
  • چون بت سنگین شما را قبله شد ** لعنت و کوری شما را ظله شد

  • When your stone is a fitting partner for God, how are not intellect and spirit fitting confidants of God? 2765
  • چون بشاید سنگتان انباز حق ** چون نشاید عقل و جان همراز حق

  • The dead gnat has become the consort of the humá: how (then) is the living one not fit to be the confidant of the King?
  • پشه‌ی مرده هما را شد شریک ** چون نشاید زنده همراز ملیک

  • Or, maybe, (’tis because) the dead one is fashioned by you, (whereas) the living gnat is fashioned by God.
  • یا مگر مرده تراشیده‌ی شماست ** پشه‌ی زنده تراشیده‌ی خداست

  • Ye are in love with yourselves and the thing manufactured by yourselves: to serpents' tails the serpent's head is a law.
  • عاشق خویشید و صنعت‌کرد خویش ** دم ماران را سر مارست کیش

  • In that tail there is no fortune or happiness; in that head there is no pleasure or delight.
  • نه در آن دم دولتی و نعمتی ** نه در آن سر راحتی و لذتی

  • That serpent's tail is circling around the head: both those friends are fit and suited (to each other). 2770
  • گرد سر گردان بود آن دم مار ** لایق‌اند و درخورند آن هر دو یار

  • So says the Sage of Ghazna in the Iláhí-náma, if thou wilt hearken well—
  • آنچنان گوید حکیم غزنوی ** در الهی‌نامه گر خوش بشنوی

  • “Do not behave as a (presumptuous) meddler in the decree of (Divine) fore-ordainment: the ass's shape is suited to the ass's ear.”
  • کم فضولی کن تو در حکم قدر ** درخور آمد شخص خر با گوش خر

  • Limbs and bodies are congruous; qualities are congruous with souls.
  • شد مناسب عضوها و ابدانها ** شد مناسب وصفها با جانها

  • Unquestionably the quality of every soul has congruity with the soul; for God fashions it (accordingly).
  • وصف هر جانی تناسب باشدش ** بی گمان با جان که حق بتراشدش

  • Inasmuch as He hath joined the quality to the soul, know that it (the quality) is congruous, like eyes and face. 2775
  • چون صفت با جان قرین کردست او ** پس مناسب دانش همچون چشم و رو

  • The (good and evil) qualities are congruous in the good and evil (souls): congruous are the letters that God hath written.
  • شد مناسب وصفها در خوب و زشت ** شد مناسب حرفها که حق نبشت

  • The eye and the heart are between two fingers like a pen in the hand of the writer, O Husayn.
  • دیده و دل هست بین اصبعین ** چون قلم در دست کاتب ای حسین

  • (These) are the fingers of Grace and Wrath, and between them the pen, the heart, is in a state of distress or ease (caused) by these fingers.
  • اصبع لطفست و قهر و در میان ** کلک دل با قبض و بسطی زین بنان

  • O pen, if thou art one that (duly) magnifies (God), consider whose two fingers thou art between.
  • ای قلم بنگر گر اجلالیستی ** که میان اصبعین کیستی

  • All thy volition and movement are (controlled) by this finger: thy head (point) is on the crossways of the assembly-place. 2780
  • جمله قصد و جنبشت زین اصبعست ** فرق تو بر چار راه مجمعست

  • These letters (symbolising) thy (diverse) states are of His inditing: thy forming a purpose and changing it is just from His forming a purpose and changing it.
  • این حروف حالهات از نسخ اوست ** عزم و فسخت هم ز عزم و فسخ اوست

  • There is no way but supplication and self-abasement: not every pen is conscious of this subjection to (Divine) control.
  • جز نیاز و جز تضرع راه نیست ** زین تقلب هر قلم آگاه نیست

  • The pen knows this (control), but (only) according to its (fore-ordained) measure: it manifests its measure (of knowledge) in good and evil (actions).
  • این قلم داند ولی بر قدر خود ** قدر خود پیدا کند در نیک و بد

  • (As regards) that (apologue) which they attached to the hare and the elephant, so that they confused (the dispensation of) eternity with (mere) tricks,
  • آنچ در خرگوش و پیل آویختند ** تا ازل را با حیل آمیختند

  • [Explaining that it is not seemly for every one to adduce parables, especially concerning Divine actions.]
  • بیان آنک هر کس را نرسد مثل آوردن خاصه در کار الهی

  • How is it seemly for you to make these similitudes and cast them at (apply them to) that holy Court? 2785
  • کی رسدتان این مثلها ساختن ** سوی آن درگاه پاک انداختن

  • That use of similitudes belongs to the Lord, for He is the (sole) authority for the knowledge of the hidden and the manifest.
  • آن مثل آوردن آن حضرتست ** که بعلم سر و جهر او آیتست

  • What dost thou know of the hidden nature of anything, that thou, baldpate, shouldst use a lock of hair or a cheek as similitudes?
  • تو چه دانی سر چیزی تا تو کل ** یا به زلفی یا به رخ آری مثل

  • A Moses deemed that (wood) a rod, but it was not (a rod): it was a dragon: its hidden nature was opening its lips (revealing itself).
  • موسیی آن را عصا دید و نبود ** اژدها بد سر او لب می‌گشود

  • Inasmuch as such a (spiritual) king knows not the hidden nature of wood, how shouldst thou know the hidden nature of this snare and bait?
  • چون چنان شاهی نداند سر چوب ** تو چه دانی سر این دام و حبوب

  • Since the eye of Moses was at fault in the similitude, how should a meddling mouse find an entrance (to perception of the truth)? 2790
  • چون غلط شد چشم موسی در مثل ** چون کند موشی فضولی مدخل

  • He (God) will make that comparison of thine a dragon, that in answer it may tear thee to pieces.
  • آن مثالت را چو اژدرها کند ** تا به پاسخ جزو جزوت بر کند

  • The accursed Iblís used this (kind of) comparison, so that he fell under God's curse till the Day of Judgement.
  • این مثال آورد ابلیس لعین ** تا که شد ملعون حق تا یوم دین

  • Qárún (Korah) from contumacy used this (kind of) comparison, so that he sank down into the earth with his throne and diadem.
  • این مثال آورد قارون از لجاج ** تا فرو شد در زمین با تخت و تاج

  • Know that this comparison of thine is like crows and owls by which a hundred households are laid low.
  • این مثالت را چو زاغ و بوم دان ** که ازیشان پست شد صد خاندان

  • How the people of Noah uttered similitudes derisively at the time of his building the Ark
  • مثلها زدن قوم نوح باستهزا در زمان کشتی ساختن

  • Noah built an Ark in the desert : a hundred speakers of parables ran up to ridicule (him). 2795
  • نوح اندر بادیه کشتی بساخت ** صد مثل‌گو از پی تسخیر بتاخت