Thy fire hath not Pharaoh's fuel; otherwise, it is one that throws out flames like Pharaoh.975
آتشت را هیزم فرعون نیست ** ورنه چون فرعون او شعلهزنیست
Story of the snake-catcher who thought the frozen serpent was dead and wound it in ropes and brought it to Baghdád.
حکایت مارگیر کی اژدهای فسرده را مرده پنداشت در ریسمانهاش پیچید و آورد به بغداد
Listen to a tale of the chronicler, in order that you may get an inkling of this veiled mystery.
یک حکایت بشنو از تاریخگوی ** تا بری زین راز سرپوشیده بوی
A snake-catcher went to the mountains to catch a snake by his incantations.
مارگیری رفت سوی کوهسار ** تا بگیرد او به افسونهاش مار
Whether one be slow or speedy (in movement), he that is a seeker will be a finder.
گر گران و گر شتابنده بود ** آنک جویندست یابنده بود
Always apply yourself with both hands (with all your might) to seeking, for search is an excellent guide on the way.
در طلب زن دایما تو هر دو دست ** که طلب در راه نیکو رهبرست
(Though you be) lame and limping and bent in figure and unmannerly, ever creep towards Him and be in quest of Him.980
لنگ و لوک و خفتهشکل و بیادب ** سوی او میغیژ و او را میطلب
Now by speech and now by silence and now by smelling, catch in every quarter the scent of the King.
گه بگفت و گه بخاموشی و گه ** بوی کردن گیر هر سو بوی شه
Jacob said to his sons, “Make search for Joseph beyond (all) bounds.
گفت آن یعقوب با اولاد خویش ** جستن یوسف کنید از حد بیش
In this search earnestly direct your every sense towards every side, like one that is ready.”
هر حس خود را درین جستن بجد ** هر طرف رانید شکل مستعد
He (Jacob) said, “Do not despair of God's breath (mercy)”; go thou (also) to and fro as one that has lost his son.
گفت از روح خدا لا تیاسوا ** همچو گم کرده پسر رو سو بسو
Inquire by means of the sense of the mouth, and lay your ears on the four roads of that (which ye seek).985
از ره حس دهان پرسان شوید ** گوش را بر چار راه آن نهید
Whenever a sweet scent comes, smell in the direction of that mystery, for ye are acquainted with that direction.
هر کجا بوی خوش آید بو برید ** سوی آن سر کاشنای آن سرید
Whenever thou art aware of a kindness from any one, ’tis possible thou mayst find the way to the source of the kindness.
هر کجا لطفی ببینی از کسی ** سوی اصل لطف ره یابی عسی
All these lovely things are from a deep Sea: leave the part and keep thine eye (fixed) upon the Whole.
این همه خوشها ز دریاییست ژرف ** جزو را بگذار و بر کل دار طرف
The wars of mankind are for the sake of Beauty; the garniture of ungarnishedness is the sign of the Túbá tree.
جنگهای خلق بهر خوبیست ** برگ بی برگی نشان طوبیست
The angers of mankind are for the sake of Peace; restlessness is ever the snare for Rest.990
خشمهای خلق بهر آشتیست ** دام راحت دایما بیراحتیست
Every blow is for the sake of fondness; every complaint makes (thee) aware of gratitude (due for benefits received).
هر زدن بهر نوازش را بود ** هر گله از شکر آگه میکند
Smell (all the way) from the part to the Whole, O noble one; smell (all the way) from opposite to opposite, O wise one.
بوی بر از جزو تا کل ای کریم ** بوی بر از ضد تا ضد ای حکیم
Assuredly wars bring peace; the snake-catcher sought the snake for the purpose of friendship.
جنگها می آشتی آرد درست ** مار گیر از بهر یاری مار جست
Man seeks a snake for the purpose of friendship and cares for one that is without care (for him).
بهر یاری مار جوید آدمی ** غم خورد بهر حریف بیغمی
He (the snake-catcher) was searching for a big snake round about the mountains and in the days of snow.995
او همیجستی یکی ماری شگرف ** گرد کوهستان و در ایام برف
He espied there a huge dead dragon, at the aspect whereof his heart was filled with fear.
اژدهایی مرده دید آنجا عظیم ** که دلش از شکل او شد پر ز بیم
(Whilst) the snake-catcher was looking for snakes in the hard winter, he espied a dead dragon.
مارگیر اندر زمستان شدید ** مار میجست اژدهایی مرده دید
The snake-catcher catches snakes in order to amaze the people—behold the foolishness of the people!
مارگیر از بهر حیرانی خلق ** مار گیرد اینت نادانی خلق
Man is a mountain: how should he be led into temptation? How should a mountain become amazed at a snake?
آدمی کوهیست چون مفتون شود ** کوه اندر مار حیران چون شود
Wretched Man does not know himself: he has come from a high estate and fallen into lowlihood.1000
خویشتن نشناخت مسکین آدمی ** از فزونی آمد و شد در کمی
Man has sold himself cheaply: he was satin, he has sewn himself on (become attached) to a tattered cloak.
خویشتن را آدمی ارزان فروخت ** بود اطلس خویش بر دلقی بدوخت
Hundreds of thousands of snakes and mountains are amazed at him: why (then) has he become amazed and fond of a snake?
صد هزاران مار و که حیران اوست ** او چرا حیران شدست و ماردوست
The snake-catcher took up that snake and came to Baghdád for the sake of (exciting) astonishment.
مارگیر آن اژدها را بر گرفت ** سوی بغداد آمد از بهر شگفت
In quest of a paltry fee he carried along a dragon like the pillar of a house,
اژدهایی چون ستون خانهای ** میکشیدش از پی دانگانهای
Saying, “I have brought a dead dragon: I have suffered agonies in hunting it.”1005
کاژدهای مردهای آوردهام ** در شکارش من جگرها خوردهام
He thought it was dead, but it was living, and he did not see it very well.
او همی مرده گمان بردش ولیک ** زنده بود و او ندیدش نیک نیک
It was frozen by frosts and snow: it was alive, but it presented the appearance of the dead.
او ز سرماها و برف افسرده بود ** زنده بود و شکل مرده مینمود
The world is frozen: its name is jamád (inanimate): jámid is (means) “frozen,” O master.
عالم افسردست و نام او جماد ** جامد افسرده بود ای اوستاد
Wait till the sun of the Resurrection shall become manifest, that thou mayst see the movement of the world's body.
باش تا خورشید حشر آید عیان ** تا ببینی جنبش جسم جهان
When here (in this world) the rod of Moses became a snake, information was given to the intellect concerning motionless (inanimate) beings.1010
چون عصای موسی اینجا مار شد ** عقل را از ساکنان اخبار شد
Since He (God) made thy piece of earth a man, thou shouldst recognise (the real nature of) the entire sum of the particles of earth:
پارهی خاک ترا چون مرد ساخت ** خاکها را جملگی شاید شناخت
(That) from this standpoint they are dead and from that standpoint they are living; (that they are) silent here and speaking yonder.
مرده زین سو اند و زان سو زندهاند ** خامش اینجا و آن طرف گویندهاند
When He sends them from that quarter towards us, the rod becomes a dragon in relation to us.
چون از آن سوشان فرستد سوی ما ** آن عصا گردد سوی ما اژدها
The mountains too make a song like that of David, and the substance of iron is (as) wax in the hand.
کوهها هم لحن داودی کند ** جوهر آهن بکف مومی بود
The wind becomes a bearer for Solomon, the sea becomes capable of understanding words in regard to Moses.1015
باد حمال سلیمانی شود ** بحر با موسی سخندانی شود
The moon becomes able to see the sign in obedience to Ahmad (Mohammed), the fire becomes wild-roses for Abraham.
ماه با احمد اشارتبین شود ** نار ابراهیم را نسرین شود
The earth swallows Qárún (Korah) like a snake; the Moaning Pillar comes into (the way of) righteousness.
خاک قارون را چو ماری در کشد ** استن حنانه آید در رشد
The stone salaams to Ahmad (Mohammed); the mountain sends a message to Yahyá (John the Baptist).
سنگ بر احمد سلامی میکند ** کوه یحیی را پیامی میکند
(They all say), “We have hearing and sight and are happy, (although) with you, the uninitiated, we are mute.”
ما سمعیعیم و بصیریم و خوشیم ** با شما نامحرمان ما خامشیم
Forasmuch as ye are going towards (are inclined to) inanimateness (worldliness), how shall ye become familiar with the spiritual life of inanimate beings?1020
چون شما سوی جمادی میروید ** محرم جان جمادان چون شوید
Go (forth) from inanimateness into the world of spirits, hearken to the loud noise of the particles of the world.
از جمادی عالم جانها روید ** غلغل اجزای عالم بشنوید
The glorification of God by inanimate beings will become evident to thee; the doubts suggested by (false) interpretations will not carry thee away (from the truth).
فاش تسبیح جمادات آیدت ** وسوسهی تاویلها نربایدت
Since thy soul hath not the lamps (the lights necessary) for seeing, thou hast made interpretations,
چون ندارد جان تو قندیلها ** بهر بینش کردهای تاویلها
Saying, “How should visible glorification (of God) be the meaning intended? The claim to see (that glorification) is an erroneous fancy.