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4
1875-1924

  • 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