(But) in the world in which are these magic arts, there are magicians who defeat sorcery.4075
اندر آن عالم که هست این سحرها ** ساحران هستند جادویی‌گشا
In the plain where this fresh (virulent) poison grew, there has also grown the antidote, O son.
اندر آن صحرا که رست این زهر تر ** نیز روییدست تریاق ای پسر
The antidote says to you, “Seek from me a shield, for I am nearer than the poison to thee.
گویدت تریاق از من جو سپر ** که ز زهرم من به تو نزدیکتر
Her (the fleshly soul's) words are magic and thy ruin; my words are (lawful) magic and the counter-charm to her magic.”
گفت او سحرست و ویرانی تو ** گفت من سحرست و دفع سحر او
How the fault-finders repeated their advice to the guest of the guest-killing mosque.
مکرر کردن عاذلان پند را بر آن مهمان آن مسجد مهمان کش
The Prophet said, “Verily, there is a magic in eloquence”; and that goodly hero spake the truth.
گفت پیغامبر که ان فی البیان ** سحرا و حق گفت آن خوش پهلوان
“Hey, do not commit a foolhardy act, (but) depart, O generous man, and do not make the mosque and us suspected on this account;4080
هین مکن جلدی برو ای بوالکرم ** مسجد و ما را مکن زین متهم
For an enemy will speak form enmity, and to-morrow the villain will rouse a fire (of suspicion) against us,
که بگوید دشمنی از دشمنی ** آتشی در ما زند فردا دنی
Saying, ‘Some wicked man strangled him, (knowing that) on the pretext of the mosque he was safe (from suspicion),
که بتاسانید او را ظالمی ** بر بهانه‌ی مسجد او بد سالمی
So that he might impute the murder to the mosque and, since the mosque has a bad name, might escape.’
تا بهانه‌ی قتل بر مسجد نهد ** چونک بدنامست مسجد او جهد
Do not lay any suspicion upon us, O man of valiant spirit, for we are not secure from the craft of (our) enemies.
تهمتی بر ما منه ای سخت‌جان ** که نه‌ایم آمن ز مکر دشمنان
Come now, depart! Do not be foolhardy, do not cherish vain desire, for it is impossible to measure (the planet) Saturn by the ell.4085
هین برو جلدی مکن سودا مپز ** که نتان پیمود کیوان را بگز
Many like thee have prated of (their) luck, (and in the end) they have torn out their beards, one by one, piecemeal.
چون تو بسیاران بلافیده ز بخت ** ریش خود بر کنده یک یک لخت لخت
Hey, begone ! Cut short this palaver ! Do not cast thyself and us into woe!"
هین برو کوتاه کن این قیل و قال ** خویش و ما را در میفکن در وبال
How the guest answered them and adduced the parable of the guardian of the cornfield who, by making a noise with the tomtom, sought to drive away from the cornfield a camel on whose back they were beating the big kettle-drum of (Sultan) Mahmúd.
جواب گفتن مهمان ایشان را و مثل آوردن بدفع کردن حارس کشت به بانگ دف از کشت شتری را کی کوس محمودی بر پشت او زدندی
He said, “O friends, I am not one of the devils, that (the strength of) my sinews should fail at a single lá hawl.
گفت ای یاران از آن دیوان نیم ** که ز لا حولی ضعیف آید پیم
A boy, who was the guardian of a cornfield, used to beat a tomtom in order to keep off the birds,
کودکی کو حارس کشتی بدی ** طبلکی در دفع مرغان می‌زدی
So that the birds, at (the sound of) the tomtom, were scared away from the field, and the field became safe from evil birds.4090
تا رمیدی مرغ زان طبلک ز کشت ** کشت از مرغان بد بی خوف گشت
When the Sultan, the noble King Mahmúd, pitched a great tent in that neighbourhood as he passed on the way
چونک سلطان شاه محمود کریم ** برگذر زد آن طرف خیمه‌ی عظیم
With an army like the stars of heaven (in number), numerous and victorious, one that pierces the ranks (of the enemy) and takes possession of empire—
با سپاهی همچو استاره‌ی اثیر ** انبه و پیروز و صفدر ملک‌گیر
There was a camel that carried the kettle-drum: ’twas a Bactrian (camel), going in front (of the army) like a cock:
اشتری بد کو بدی حمال کوس ** بختیی بد پیش‌رو همچون خروس
Day and night he (the driver) used loudly to beat the big kettle-drum and the (ordinary) drum on its back in returning (from an expedition) and in setting out.
بانگ کوس و طبل بر وی روز و شب ** می‌زدی اندر رجوع و در طلب
That camel entered the cornfield, and the boy beat his tom--tom to protect the corn.4095
اندر آن مزرع در آمد آن شتر ** کودک آن طبلک بزد در حفظ بر
An intelligent man said to him, ‘Don't beat the tomtom, for he (the camel) is well-seasoned by the drum; he is accustomed to it.
عاقلی گفتش مزن طبلک که او ** پخته‌ی طبلست با آنشست خو
What is thy little tomtom, child, to him, since he carries the Sultan's drum twenty times the size?’
پیش او چه بود تبوراک تو طفل ** که کشد او طبل سلطان بیست کفل
I am a lover, one who has been sacrificed to Naught: my soul is the band-stand for the drum of tribulation.
عاشقم من کشته‌ی قربان لا ** جان من نوبتگه طبل بلا
Verily, these threats (of yours) are (as) a little tomtom beside that which these eyes (of mine) have seen.
خود تبوراکست این تهدیدها ** پیش آنچ دیده است این دیدها
O comrades, I am not one of those (without experience), that because of idle fancies I should halt on the Way.4100
ای حریفان من از آنها نیستم ** کز خیالاتی درین ره بیستم
I am unafraid (of death), like the Ismá‘ílís; nay, like Ismá‘íl (Ishmael) I am free from (care for my) head.
من چو اسماعیلیانم بی‌حذر ** بل چو اسمعیل آزادم ز سر
I am done with pomp and ostentation. ‘Say, come ye’: He (the Beloved) said to my soul, ‘Come.’”
فارغم از طمطراق و از ریا ** قل تعالوا گفت جانم را بیا
The Prophet has said that one who feels sure of the recompense will give generously beforehand.
گفت پیغامبر که جاد فی السلف ** بالعطیه من تیقن بالخلف
Whoever sees a hundred compensations for the gift will at once give away the gift with this object (in view).
هر که بیند مر عطا را صد عوض ** زود دربازد عطا را زین غرض
All have become tied (to their business) in the bazaar (this world), to the end that when (the chance of) gain occurs they may give their money.4105
جمله در بازار از آن گشتند بند ** تا چو سود افتاد مال خود دهند
With gold in their money-bags, they are seated expectantly (in the hope) that the gain may come and that he who persists (in waiting) may begin to squander (his gold).
زر در انبانها نشسته منتظر ** تا که سود آید ببذل آید مصر
When he sees a piece of merchandise exceeding (his own) in profit, his fondness for his own goods becomes chilled;
چون ببیند کاله‌ای در ربح بیش ** سرد گردد عشقش از کالای خویش
(For hitherto) he has remained enamoured of those, because he perceived no profit and advantage superior to his own goods.
گرم زان ماندست با آن کو ندید ** کاله‌های خویش را ربح و مزید
Similarly, (in the case of) knowledge and accomplishments and trades: (a man is engrossed with them) since he has not seen (anything) superior to them in excellence.
همچنین علم و هنرها و حرف ** چون بدید افزون از آنها در شرف
Whilst nothing is better than life, life is precious; when a better appears, the name of life becomes a slippery (futile) thing.4110
تا به از جان نیست جان باشد عزیز ** چون به آمد نام جان شد چیز لیز
The lifeless doll is as (dear as) life to the child until he has grown up to manhood.
لعبت مرده بود جان طفل را ** تا نگشت او در بزرگی طفل‌زا
This imagination and fancy are (like) the doll: so long as you are (spiritually) a child, you have need of them;
این تصور وین تخیل لعبتست ** تا تو طفلی پس بدانت حاجتست
(But) when the spirit has escaped from childishness, it is in union (with God): it is done with sense-perception and imagination and fancy.
چون ز طفلی رست جان شد در وصال ** فارغ از حس است و تصویر و خیال
There is no confidant (familiar with this mystery), that I should speak without insincerity (reserve). I will keep silence, and God best knoweth the (true) accord.
نیست محرم تا بگویم بی‌نفاق ** تن زدم والله اعلم بالوفاق
The goods (of this world) and the body are snow melting away to naught; (yet) God is their purchaser, for God hath purchased.4115
مال و تن برف‌اند ریزان فنا ** حق خریدارش که الله اشتری
The snows seem to you better than the price, because you are in doubt: you have no certainty (no sure faith),
برفها زان از ثمن اولیستت ** که هیی در شک یقینی نیستت
And in you, O contemptible man, there is this marvellous opinion that does not fly to the garden of certainty.
وین عجب ظنست در تو ای مهین ** که نمی‌پرد به بستان یقین
O son, every opinion is thirsting for certainty and emulously flapping its wings (in quest thereof).
هر گمان تشنه‌ی یقینست ای پسر ** می‌زند اندر تزاید بال و پر
When it attains to knowledge, then the wing becomes a foot, and its knowledge begins to scent certainty,
چون رسد در علم پس پر پا شود ** مر یقین را علم او بویا شود
For in the tested Way knowledge is inferior to certainty, but above opinion.4120
زانک هست اندر طریق مفتتن ** علم کمتر از یقین و فوق ظن
Know that knowledge is a seeker of certainty, and certainty is a seeker of vision and intuition.
علم جویای یقین باشد بدان ** و آن یقین جویای دیدست و عیان
Seek this (difference between knowledge and intuitive certainty) now, in (the Súra which begins with) Alhákum, after (the word) kallá and after (the words) lau ta‘lamún.
اندر الهیکم بجو این را کنون ** از پس کلا پس لو تعلمون
Knowledge leads to vision, O knowing one: if it (knowledge) became (intuitive) certainty, they would see Hell.