Cotton is its nurse at first, but in the end it carries its flames up to the aether.1875
دایهاش پنبهست اول لیک اخیر ** میرساند شعلهها او تا اثیر
At first, man is in bondage to sleep and food; ultimately he is higher than the angels.
مرد اول بستهی خواب و خورست ** آخر الامر از ملایک برترست
Under the protection of cotton and sulphur matches his flame and light rises above Suhá.
در پناه پنبه و کبریتها ** شعله و نورش برآیدت بر سها
He illuminates the dark world: he tears the iron fetter (in pieces) with a needle.
عالم تاریک روشن میکند ** کندهی آهن به سوزن میکند
Though the fire too is connected with the body, is ‘it not derived from the spirit and the spiritual?
گرچه آتش نیز هم جسمانی است ** نه ز روحست و نه از روحانی است
The body hath no share in that glory: the body is as a drop of water in comparison with the sea of the spirit.1880
جسم را نبود از آن عز بهرهای ** جسم پیش بحر جان چون قطرهای
The days of the body are increased by the spirit: mark what becomes of the body when the spirit goes (from it).
جسم از جان روزافزون میشود ** چون رود جان جسم بین چون میشود
The range of thy body is an ell or two, no more: thy spirit is a maker of swift flights to heaven.
حد جسمت یک دو گز خود بیش نیست ** جان تو تا آسمان جولانکنیست
In the spirit’s imagination, O prince, ‘tis (but) half a step to Baghdad and Samarcand.
تا به بغداد و سمرقند ای همام ** روح را اندر تصور نیم گام
The fat (white) of thine eye is two dirhems in weight: the light of its spirit (reaches) to the lofty region of the sky.
دو درم سنگست پیه چشمتان ** نور روحش تا عنان آسمان
The light sees in dream without this eye: without this light what would the eye be but ruined?1885
نور بی این چشم میبیند به خواب ** چشم بیاین نور چه بود جز خراب
The spirit is unconcerned with the beard and moustache of the body, but without the spirit the body is a carcase and vile.
جان ز ریش و سبلت تن فارغست ** لیک تن بیجان بود مردار و پست
Such is the magnificence of the animal spirit: advance farther, behold the human spirit.
بارنامهی روح حیوانیست این ** پیشتر رو روح انسانی ببین
Pass beyond Man and (logical) disputation unto the shore of the sea of the spirit of Gabriel.
بگذر از انسان هم و از قال و قیل ** تا لب دریای جان جبرئیل
After that, the, spirit of Ahmad (Mohammed) will bite thy lip (kiss thee lovingly), and Gabriel will creep back in fear of thee,
بعد از آنت جان احمد لب گزد ** جبرئیل از بیم تو واپس خزد
And will say, “If I come one bow’s length towards thee, I shall be instantly consumed.”1890
گوید ار آیم به قدر یک کمان ** من به سوی تو بسوزم در زمان
How the slave was indignant because no reply to his letter arrived from the king.
آشفتن آن غلام از نارسیدن جواب رقعه از قبل پادشاه
Truly this desert hath no head or foot (top or bottom). That youth, (being) without a reply to his letter, is aggrieved
این بیابان خود ندارد پا و سر ** بیجواب نامه خستست آن پسر
And says, “Oh, ‘tis a wonder. How did the king give me no reply? Or (perchance) the carrier of the letter behaved treacherously because of the torment (of envy),
کای عجب چونم نداد آن شه جواب ** با خیانت کرد رقعهبر ز تاب
And concealed the letter and did not show it to the king; for he was a hypocrite and (like) a piece of water beneath straw.
رقعه پنهان کرد و ننمود آن به شاه ** کو منافق بود و آبی زیر کاه
I will write another letter by way of test and seek another accomplished messenger.”
رقعهی دیگر نویسم ز آزمون ** دیگری جویم رسول ذو فنون
That heedless man ignorantly puts the blame on the Amir and the steward and the letter-carrier.1895
بر امیر و مطبخی و نامهبر ** عیب بنهاده ز جهل آن بیخبر
Never does he go round about (inspect) himself and say, “I have acted perversely, like the idolater in (turning away from’ the true) religion.”
هیچ گرد خود نمیگردد که من ** کژروی کردم چو اندر دین شمن
How the wind blew perversely against Solomon, on whom be peace, because of his lapse.
کژ وزیدن باد بر سلیمان علیهالسلام به سبب زلت او
The wind moved perversely against Solomon's throne. Then Solomon said, “O wind, do not creep (along) perversely.”
باد بر تخت سلیمان رفت کژ ** پس سلیمان گفت بادا کژ مغژ
The wind too said, “Do not move perversely (act wrongfully), O Solomon; and if thou move perversely, be not angry at my perverseness.
باد هم گفت ای سیلمان کژ مرو ** ور روی کژ از کژم خشمین مشو
God set up these scales for the purpose that justice might be done to us in eternity.
این ترازو بهر این بنهاد حق ** تا رود انصاف ما را در سبق
(If) thou give short measure, I will give short measure; so long as thou art honest with me, I am honest (with thee).”1900
از ترازو کم کنی من کم کنم ** تا تو با من روشنی من روشنم
Likewise, Solomon's tiara swerved to one side and made the bright day (dark) as night to him.
همچنین تاج سلیمان میل کرد ** روز روشن را برو چون لیل کرد
He said, “O tiara, do not become awry on my head: O sun, do not decline from my orient.”
گفت تا جا کژ مشو بر فرق من ** آفتابا کم مشو از شرق من
He was putting the tiara straight with his hand, (but) the tiara always became awry for him again, O youth.
راست میکرد او به دست آن تاج را ** باز کژ میشد برو تاج ای فتی
Eight times he straightened it, and (each time) it became awry. He said, “Why, what is the matter, O tiara? Do not sag crookedly.”
هشت بارش راست کرد و گشت کژ ** گفت تاجا چیست آخر کژ مغژ
It replied, “If thou put me straight a hundred times, (’tis useless): I go awry since thou goest awry, O trusted one.”1905
گفت اگر صد ره کنی تو راست من ** کژ شوم چون کژ روی ای متمن
Then Solomon put straight his inward part: he made his heart cold to (caused it to renounce) the lust which it had.
پس سلیمان اندرونه راست کرد ** دل بر آن شهوت که بودش کرد سرد
Thereupon his tiara immediately became straight and such as he wished it to be.
بعد از آن تاجش همان دم راست شد ** آنچنان که تاج را میخواست شد
Afterwards he was purposely making it awry, (but) the tiara always returned purposely (deliberately), seeking (its correct position on) the crown of his head.
بعد از آنش کژ همی کرد او به قصد ** تاج او میگشت تارکجو به قصد
Eight times did that prince make it awry, and (as many times) did it become straight on the crown of his head.
هشت کرت کژ بکرد آن مهترش ** راست میشد تاج بر فرق سرش
The tiara began to speak, saying, “O king, (now) display pride (proud independence): since thou hast shaken thy wings free from the clay, take flight (soar aloft).1910
تاج ناطق گشت کای شه ناز کن ** چون فشاندی پر ز گل پرواز کن
I have no permission to pass beyond this (point) and tear to pieces the veils of the mystery of this (matter).
نیست دستوری کزین من بگذرم ** پردههای غیب این برهم درم
Lay thy hand on my mouth: shut my mouth (so as to restrain me) from unacceptable speech.”
بر دهانم نه تو دست خود ببند ** مر دهانم را ز گفت ناپسند
Do not you, then, whatsoever grief befall you, resentfully accuse any one: turn upon yourself.
پس ترا هر غم که پیش آید ز درد ** بر کسی تهمت منه بر خویش گرد
Do not think evil of another, O you who gratify the desire of your friend: do not do that which that slave was meditating—
ظن مبر بر دیگری ای دوستکام ** آن مکن که میسگالید آن غلام
Now his quarrel (was) with the messenger and the steward, now his anger (was directed) against the generous emperor.1915
گاه جنگش با رسول و مطبخی ** گاه خشمش با شهنشاه سخی
You are like Pharaoh, who had left Moses (alone) and was taking off the heads of the people's babes:
همچو فرعونی که موسی هشته بود ** طفلکان خلق را سر میربود
The enemy (Moses) was in the house of that blind-hearted man, (while) he (outside) was cutting the necks of the children.
آن عدو در خانهی آن کور دل ** او شده اطفال را گردن گسل
You also are bad (malign) to others outside, while you have become complaisant to the grievous self (carnal soul) within.
تو هم از بیرون بدی با دیگران ** واندرون خوش گشته با نفس گران
It is your enemy indeed, (yet) you are giving it candy, while outside you are accusing every one.
خود عدوت اوست قندش میدهی ** وز برون تهمت به هر کس مینهی
You are like Pharaoh, blind and blind-hearted: complaisant to your enemy and treating the guiltless with ignominy.1920
همچو فرعونی تو کور و کوردل ** با عدو خوش بیگناهان را مذل
How long, O (imitator of) Pharaoh, will you slay the innocent and pamper your noxious body?
چند فرعونا کشی بیجرم را ** مینوازی مر تن پر غرم را
His understanding was superior to that of (other) kings: God's ordainment had made him without understanding and blind.
عقل او بر عقل شاهان میفزود ** حکم حق بیعقل و کورش کرده بود
God's seal upon the eye and ear of the intelligence makes him (the intelligent man) an animal, (even) if he is a Plato.
مهر حق بر چشم و بر گوش خرد ** گر فلاطونست حیوانش کند
God's ordainment comes into view on the tablet (of the heart) in such wise as Báyazíd's prediction of the hidden (future event).
حکم حق بر لوح میآید پدید ** آنچنان که حکم غیب بایزید
How Shaykh Abu ’l-Hasan, may God be well-pleased with him, heard Báyazíd's announcement of his coming into existence and of what should happen to him.
شنیدن شیخ ابوالحسن رضی الله عنه خبر دادن ابویزید را و بود او و احوال او