Not such is the bird caged amidst anxieties—cats round about it in a ring:
نه چنان مرغ قفص در اندهان ** گرد بر گردش به حلقه گربگان
How, in this dread and sorrow, should it have the desire to go out of the cage?
کی بود او را درین خوف و حزن ** آرزوی از قفص بیرون شدن
It wishes that, (to save it) from this unwelcome plucking (of its feathers), there might be a hundred cages round about this cage (in which it is confined).
او همی‌خواهد کزین ناخوش حصص ** صد قفص باشد بگرد این قفص
The love of (a) Galen is for this present life, for only here does his art avail; he has not practised any art that avails in yonder market: there he sees himself to be the same as the vulgar.
عشق جالینوس برین حیات دنیا بود کی هنر او همینجا بکار می‌آید هنری نورزیده است کی در آن بازار بکار آید آنجا خود را به عوام یکسان می‌بیند
That is even as wise Galen said on account of (his) passion for this world and because of what he desired (in it)—3960
آنچنانک گفت جالینوس راد ** از هوای این جهان و از مراد
“I am content that (only) half of my vital spirit should remain, so that I may see the world through the arse of a mule.”
راضیم کز من بماند نیم جان ** که ز کون استری بینم جهان
He sees around him cats in troops: his bird has despaired of flying;
گربه می‌بیند بگرد خود قطار ** مرغش آیس گشته بودست از مطار
Or he has deemed all except this world to be non-existence and has not perceived in non-existence a hidden resurrection.
یا عدم دیدست غیر این جهان ** در عدم نادیده او حشری نهان
Like the embryo which (the Divine) Bounty is drawing forth: it is fleeing back towards the belly.
چون جنین کش می‌کشد بیرون کرم ** می‌گریزد او سپس سوی شکم
(The Divine) Grace is turning its (the embryo's) face towards the place of exit, (while) it (the embryo) is making its abode in the mother's loins,3965
لطف رویش سوی مصدر می‌کند ** او مقر در پشت مادر می‌کند
Saying, “Oh, I wonder, if I fall outside of this city and (abode of) pleasure, shall I see with my eye this dwelling-place;
که اگر بیرون فتم زین شهر و کام ** ای عجب بینم بدیده این مقام
Or would there be in that noisome city a door, so that I might gaze into the womb,
یا دری بودی در آن شهر وخم ** که نظاره کردمی اندر رحم
Or would there be for me a path, (narrow) as the eye of a needle, so that the womb might become visible to me from outside?”
یا چو چشمه‌ی سوزنی راهم بدی ** که ز بیرونم رحم دیده شدی
That embryo, too, is unaware of a world (outside): it is one unfamiliar (therewith), like Galen.
آن جنین هم غافلست از عالمی ** همچو جالینوس او نامحرمی
It does not know that the humours which exist (in the womb) are supplied (to it) from the external world,3970
اونداند کن رطوباتی که هست ** آن مدد از عالم بیرونیست
Even as the four elements in this world obtain a hundred supplies (means of support) from the City beyond space.
آنچنانک چار عنصر در جهان ** صد مدد آرد ز شهر لامکان
If it has found water and seeds in its cage, those have appeared (there) from a Garden and Expanse.
آب و دانه در قفص گر یافتست ** آن ز باغ و عرصه‌ای درتافتست
The spirits of the prophets behold the Garden from this cage at the time of their being transported and freed (from the body);
جانهای انبیا بینند باغ ** زین قفص در وقت نقلان و فراغ
Hence they are free of Galen and the world: they are shining like the moon in the skies.
پس ز جالینوس و عالم فارغند ** همچو ماه اندر فلکها بازغند
And if this saying (as related) from Galen is a fiction, then my answer is not for Galen,3975
ور ز جالینوس این گفت افتراست ** پس جوابم بهر جالینوس نیست
(But) this is the answer to the person who said it, for the luminous heart has not been his mate.
این جواب آنکس آمد کین بگفت ** که نبودستش دل پر نور جفت
The bird, his spirit, became a mouse seeking a hole, when it heard from the cats (the cry), “Halt ye!”
مرغ جانش موش شد سوراخ‌جو ** چون شنید از گربگان او عرجوا
On that account his spirit, mouse-like, deemed its home and abode to be in this world-hole.
زان سبب جانش وطن دید و قرار ** اندرین سوراخ دنیا موش‌وار
In this hole, too, it began to build and acquired a knowledge suitable to the hole;
هم درین سوراخ بنایی گرفت ** درخور سوراخ دانایی گرفت
It chose the trades advantageous to it, which would be of use in this hole.3980
پیشه‌هایی که مرورا در مزید ** کاندرین سوراخ کار آید گزید
Inasmuch as it turned its heart away from (relinquished the desire for) going forth, the way of deliverance from the body was barred.
زانک دل بر کند از بیرون شدن ** بسته شد راه رهیدن از بدن
If the spider had the nature of the ‘Anqá, how should it have reared a tent (made) of some gossamer?
عنکبوت ار طبع عنقا داشتی ** از لعابی خیمه کی افراشتی
The cat has put its claws into the cage: the name of its claws is pain and delirium and gripes.
گربه کرده چنگ خود اندر قفص ** نام چنگش درد و سرسام و مغص
The cat is Death, and its claws are disease: it is striking at the bird and its plumage.
گربه مرگست و مرض چنگال او ** می‌زند بر مرغ و پر و بال او
He (the sick man) darts (like the bird) from corner to corner towards the remedy. Death is like the cadi, and the disease is the witness.3985
گوشه گوشه می‌جهد سوی دوا ** مرگ چون قاضیست و رنجوری گوا
This witness comes (to you), like the cadi's footman (officer), who summons you to the place of judgment.
چون پیاده‌ی قاضی آمد این گواه ** که همی‌خواند ترا تا حکم گاه
You, in flight (from your doom), beg him (to grant you) a respite: if he consent, it is granted; otherwise, he says, “Arise (and go with me).”
مهلتی می‌خواهی از وی در گریز ** گر پذیرد شد و گرنه گفت خیز
The seeking of a respite consists in remedies and cures, that you may patch (thereby) the tattered cloak, the body.
جستن مهلت دوا و چاره‌ها ** که زنی بر خرقه‌ی تن پاره‌ها
At last, one morning, he comes angrily, saying, “How long will the respite be? Now, prithee, be ashamed!”
عاقبت آید صباحی خشم‌وار ** چند باشد مهلت آخر شرم دار
O envious man, ask your pardon of the King ere such a day as that arrives.3990
عذر خود از شه بخواه ای پرحسد ** پیش از آنک آنچنان روزی رسد
And he who rides his horse into the darkness and altogether removes his heart from the Light
وانک در ظلمت براند بارگی ** برکند زان نور دل یکبارگی
Is fleeing from the witness and his purpose; for that witness is calling him to judgement.
می‌گریزد از گوا و مقصدش ** کان گوا سوی قضا می‌خواندش
How the people of the mosque blamed the guest once more for (his intention of) sleeping in the mosque by night.
دیگر باره ملامت کردن اهل مسجد مهمان را از شب خفتن در آن مسجد
The people said to him, “Do not act with foolhardiness, depart, lest thy (bodily) vesture and thy soul become in pawn (to Death).”
قوم گفتندش مکن جلدی برو ** تا نگردد جامه و جانت گرو
Froth afar it seems easy, (but) look well! for in the end the passage is grievous.
آن ز دور آسان نماید به نگر ** که به آخر سخت باشد ره‌گذر
Many a man hanged himself and broke (his neck) and at the moment of agony sought something for his hand to cling to.3995
خویشتن آویخت بس مرد و سکست ** وقت پیچاپیچ دست‌آویز جست
Before the battle, the fancy of good or evil is slight (makes no deep impression) in a man’s heart;
پیشتر از واقعه آسان بود ** در دل مردم خیال نیک و بد
(But) when he enters into the fray, then to that person the matter becomes woeful.
چون در آید اندرون کارزار ** آن زمان گردد بر آنکس کار زار
Since you are not a lion, beware, do not step forward, for that Doom is a wolf, and your soul is the sheep;
چون نه شیری هین منه تو پای پیش ** کان اجل گرگست و جان تست میش
But if you are one of the Abdál (saints) and your sheep has become a lion, come on securely, for your death has been over-thrown.
ور ز ابدالی و میشت شیر شد ** آمن آ که مرگ تو سرزیر شد
Who is the Abdál? He that becomes transmuted, he whose wine is turned into vinegar by Divine transmutation.4000
کیست ابدال آنک او مبدل شود ** خمرش از تبدیل یزدان خل شود
But you are drunken, pot-valiant, and from (mere) opinion think yourself to be a lion: Beware, do not advance!
لیک مستی شیرگیری وز گمان ** شیر پنداری تو خود را هین مران
God bath said of the unrighteous Hypocrites, “Their valour amongst themselves is a great valour.
گفت حق ز اهل نفاق ناسدید ** باسهم ما بینهم باس شدید
Amongst one another they are manly, (but) in a warlike expedition they are as the women of the house.”
در میان همدگر مردانه‌اند ** در غزا چون عورتان خانه‌اند
The Prophet; the commander-in-chief of the things unseen, said, “There is no bravery, O youth, before the battles.”
گفت پیغامبر سپهدار غیوب ** لا شجاعة یا فتی قبل الحروب
The drunken make a froth when there is talk of war, (but) when war is raging they are as unskilled (useless) as froth.4005
وقت لاف غزو مستان کف کنند ** وقت جوش جنگ چون کف بی‌فنند
At the time when war is spoken Of, his (such a one’s) scimitar is long (drawn and extended); at the time of combat his sword is (sheathed) like an onion.
وقت ذکر غزو شمشیرش دراز ** وقت کر و فر تیغش چون پیاز