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
He is making a ship (Ark) in the desert where no well of water exists: what an ignorant fool he is!"
در بیابانی که چاه آب نیست ** می‌کند کشتی چه نادان و ابلهیست
One was saying, "O ship, run!" while another said, "Make wings for it too ! "
آن یکی می‌گفت ای کشتی بتاز ** و آن یکی می‌گفت پرش هم بساز
He (Noah) said, "This is by the command of God: this will not be defeated by jeers."
او همی‌گفت این به فرمان خداست ** این بچربکها نخواهد گشت کاست
Story of the thief who was asked, “What are you doing at the bottom of this wall at midnight?” and replied, “I am beating a drum.”
حکایت آن دزد کی پرسیدند چه می‌کنی نیمشب در بن این دیوار گفت دهل می‌زنم
Hear this parable—how a wicked thief was cutting a hole at the bottom of a wall.
این مثل بشنو که شب دزدی عنید ** در بن دیوار حفره می‌برید
Some one half-awake, who was ill, heard the soft tapping of his (pick),2800
نیم‌بیداری که او رنجور بود ** طقطق آهسته‌اش را می‌شنود
And went on the roof and hung his head down and said to him, “What are you about, O father?
رفت بر بام و فرو آویخت سر ** گفت او را در چه کاری ای پدر
All is well, I hope. What are you doing (here) at midnight? Who are you?” He said, “A drummer, O honourable sir.”
خیر باشد نیمشب چه می‌کنی ** تو کیی گفتا دهل‌زن ای سنی
“What are you about?” He said, “I am beating the drum.” He (the sick man) said, “Where is the noise of the drum, O artful one?”
در چه کاری گفت می‌کوبم دهل ** گفت کو بانگ دهل ای بوسبل
He said, “You will hear this noise to-morrow, (namely) cries of ‘Oh, alas!’ and ‘Oh, woe is me!’”
گفت فردا بشنوی این بانگ را ** نعره یا حسرتا وا ویلتا
That (story of the hare and the elephant) is a lie and false and made up; moreover, thou hast not perceived the secret (the esoteric meaning) of that falsehood.2805
آن دروغست و کژ و بر ساخته ** سر آن کژ را تو هم نشناخته
The answer to the parable which the unbelievers related concerning the hare's being sent as ambassador with a message to the elephant from the Moon in heaven.
جواب آن مثل کی منکران گفتند از رسالت خرگوش پیغام به پیل از ماه آسمان
Know that the hidden nature of that hare is the insolent Devil who came as an ambassador to thy soul,
سر آن خرگوش دان دیو فضول ** که به پیش نفس تو آمد رسول
In order that he might deprive thy foolish soul of the Water of Life whence Khizr drank.
تا که نفس گول را محروم کرد ** ز آب حیوانی که از وی خضر خورد
Thou hast perverted its (the parable's) meaning, thou hast uttered blasphemy: prepare thyself for the sting (of Divine chastisement).
بازگونه کرده‌ای معنیش را ** کفر گفتی مستعد شو نیش را
Thou hast spoken of the moon's being disturbed in the limpid water, whereby the jackal (hare) frightened the elephants;
اضطراب ماه گفتی در زلال ** که بترسانید پیلان را شغال
Thou relatest the story of the hare and the elephant and the water, and the elephant's fear of the moon when it was disturbed:2810
قصه‌ی خرگوش و پیل آری و آب ** خشیت پیلان ز مه در اضطراب
O ye half-baked blind men, pray, how does this bear any resemblance to the Moon to whom (both) lords and commons are subject?
این چه ماند آخر ای کوران خام ** با مهی که شد زبونش خاص و عام
What is the moon and what is the sun and what is the sky? What are intelligences and souls and angels?
چه مه و چه آفتاب و چه فلک ** چه عقول و چه نفوس و چه ملک
“The Sun of the sun of the sun”: what is this I am saying (of God)? Surely I am asleep.
آفتاب آفتاب آفتاب ** این چه می‌گویم مگر هستم بخواب
The wrath of the (spiritual) kings has overthrown hundreds of thousands of cities, O ye wicked who have lost the way.
صد هزاران شهر را خشم شهان ** سرنگون کردست ای بد گم‌رهان
At their beck the mountain splits on itself into a hundred fissures; a sun is (enveloped) in a veil (of darkness) through the eclipse (occultation) of him (the perfect saint).2815
کوه بر خود می‌شکافد صد شکاف ** آفتابی از کسوفش در شغاف
The wrath of (holy) men makes the clouds dry; the wrath of (saintly) hearts has laid worlds waste.