English    Türkçe    فارسی   

6
3444-3493

  • Since the moon traversed the signs of the zodiac in one night, wherefore wilt thou disbelieve the Ascension (of the Prophet)?
  • چون به یک شب مه برید ابراج را  ** از چه منکر می‌شوی معراج را 

  • That wondrous orphan Pearl is as a hundred moons, for at a nod from him the moon became (split in) two halves. 3445
  • صد چو ماهست آن عجب در یتیم  ** که به یک ایماء او شد مه دو نیم 

  • (Even) the marvel which he displayed in splitting the moon was only according to the measure of the weakness of the perception possessed by the (common) people.
  • آن عجب کو در شکاف مه نمود  ** هم به قدر ضعف حس خلق بود 

  • The work and business of the prophets and (Divine) messengers is beyond the skies and the stars.
  • کار و بار انبیا و مرسلون  ** هست از افلاک و اخترها برون 

  • Do thou also go beyond (transcend) the skies and the revolving (orb), and then contemplate that work and business.
  • تو برون رو هم ز افلاک و دوار  ** وانگهان نظاره کن آن کار و بار 

  • (Whilst) thou art inside the egg, like chicks, thou canst not hear the glorification of God by the birds of the (supermundane) air.
  • در میان بیضه‌ای چون فرخ‌ها  ** نشنوی تسبیح مرغان هوا 

  • The miracles (of the Prophet) will not be set forth here: tell of the horse and the Khwárizmsháh and what happened. 3450
  • معجزات این‌جا نخواهد شرح گشت  ** ز اسپ و خوارمشاه گو و سرگذشت 

  • Whatsoever the sun of God's grace shines upon, whether it be dog or horse, gains (is endowed with) the glory of the Cave;
  • آفتاب لطف حق بر هر چه تافت  ** از سگ و از اسپ فر کهف یافت 

  • Yet deem not the radiance of His grace to be uniform: it has given a sign (distinctive character) to the pebble and the ruby.
  • تاب لطفش را تو یکسان هم مدان  ** سنگ را و لعل را داد او نشان 

  • From that (radiance) the ruby has a borrowed treasure, (while) the pebble has only heat and brightness.
  • لعل را زان هست گنج مقتبس  ** سنگ را گرمی و تابانی و بس 

  • (The radiance of) the sun falling on a wall is not the same as (when it is reflected) from water and quivering movement.
  • آنک بر دیوار افتد آفتاب  ** آن‌چنان نبود کز آب و اضطراب 

  • After the peerless king had been astounded by (gazing at) it (the horse) for a moment, he turned his face to the ‘Imádu ’l-Mulk, 3455
  • چون دمی حیران شد از وی شاه فرد  ** روی خود سوی عماد الملک کرد 

  • Saying, “O vizier, is not this an exceedingly beautiful horse? Surely it belongs to Paradise, not to the earth.”
  • کای اچی بس خوب اسپی نیست این  ** از بهشتست این مگر نه از زمین 

  • Thereupon the ‘Imádu ’l-Mulk said to him, “O emperor, a demon is made angelic by thy (fond) inclination.
  • پس عماد الملک گفتش ای خدیو  ** چون فرشته گردد از میل تو دیو 

  • That on which thou lookest (fondly) becomes (appears good (to thee). This steed is very handsome and graceful, and yet
  • در نظر آنچ آوری گردید نیک  ** بس گش و رعناست این مرکب ولیک 

  • The head is a blemish in its (elegant) form: you might say that its head is like the head of an ox.”
  • هست ناقص آن سر اندر پیکرش  ** چون سر گاوست گویی آن سرش 

  • These words worked on the heart of the Khwárizmsháh and caused the horse to be cheap in the king's sight. 3460
  • در دل خوارمشه این دم کار کرد  ** اسپ را در منظر شه خوار کرد 

  • When prejudice becomes a go-between and describer (of beauty), you may get (buy) a Joseph for three ells of linen.
  • چون غرض دلاله گشت و واصفی  ** از سه گز کرباس یابی یوسفی 

  • When the hour arrives for the spirit's parting (from the body), the Devil becomes a broker (depreciator) of the pearl of Faith,
  • چونک هنگام فراق جان شود  ** دیو دلال در ایمان شود 

  • And then in that (moment of) sore distress the fool hastily sells his faith for a jug of water;
  • پس فروشد ابله ایمان را شتاب  ** اندر آن تنگی به یک ابریق آب 

  • But ’tis a (mere) phantom and not (really) a jug: the aim of the broker (the Devil) is naught but trickery.
  • وان خیالی باشد و ابریق نی  ** قصد آن دلال جز تخریق نی 

  • At this (present) time, when you are healthy and fat, you are giving up the Truth for a phantom. 3465
  • این زمان که تو صحیح و فربهی  ** صدق را بهر خیالی می‌دهی 

  • You are constantly selling the pearls of the (spiritual) mine and taking walnuts (in exchange), like a child;
  • می‌فروشی هر زمانی در کان  ** هم‌چو طفلی می‌ستانی گردگان 

  • Therefore it is no wonder if you act in this (same) way in the (mortal) sickness of your day of doom (death).
  • پس در آن رنجوری روز اجل  ** نیست نادر گر بود اینت عمل 

  • You have concocted an idea (a vain notion) in your fancy: when you are rattled (tested) like a walnut, you are (proved to be) rotten.
  • در خیالت صورتی جوشیده‌ای  ** هم‌چو جوزی وقت دق پوسیده‌ای 

  • In the beginning that phantom resembles the full-moon, but in the end it will become like the new-moon.
  • هست از آغاز چون بدر آن خیال  ** لیک آخر می‌شود هم‌چون هلال 

  • If you regard its first (state) as being (really) like its last (state), you will be quit of its feeble deception. 3470
  • گر تو اول بنگری چون آخرش  ** فارغ آیی از فریب فاترش 

  • This world is a rotten walnut: O man of trust, do not make trial of it, (but) behold it from afar.
  • جوز پوسیده‌ست دنیا ای امین  ** امتحانش کم کن از دورش ببین 

  • The king viewed the horse with regard to the present, while the ‘Imádu ’l- Mulk (viewed it) with regard to the future.
  • شاه دید آن اسپ را با چشم حال  ** وآن عمادالملک با چشم مل 

  • The king's eye, because of (its) distortion, saw (only) two ells, (but) the eye of him who regarded the end saw fifty ells.
  • چشم شه دو گز همی دید از لغز  ** چشم آن پایان‌نگر پنجاه گز 

  • What a (wondrous) collyrium is that which God applies (to the spiritual eye), so that the spirit discerns the truth behind a hundred curtains!
  • آن چه سرمه‌ست آنک یزدان می‌کشد  ** کز پس صد پرده بیند جان رشد 

  • Since the Chief's (the Prophet's) eye was ever fixed on the end, by reason of (seeing with) that eye he called the world a carcase. 3475
  • چشم مهتر چون به آخر بود جفت  ** پس بدان دیده جهان را جیفه گفت 

  • On hearing only this single (word of) blame from him (the ‘Imádu ’l-Mulk), the love (that was) in the king's heart for the horse became chilled.
  • زین یکی ذمش که بشنود او وحسپ  ** پس فسرد اندر دل شه مهر اسپ 

  • He abandoned his own eye and preferred his (the ‘Imádu ’l-Mulk's) eye: he abandoned his own intelligence and hearkened to his (the other's) words.
  • چشم خود بگذاشت و چشم او گزید  ** هوش خود بگذاشت و قول او شنید 

  • This (speech of the ‘Imádu ’l-Mulk) was (only) the pretext, and (in reality) at (his) entreaty the unique Judge caused it (the horse) to be cold (despicable) in the king's heart.
  • این بهانه بود و آن دیان فرد  ** از نیاز آن در دل شه سرد کرد 

  • He (God) shut the door on its beauty (made its beauty invisible) to the eye (of the king): those words (of the ‘Imádu ’l-Mulk) intervened (between the king's eye and the horse) like the sound of the door.
  • در ببست از حسن او پیش بصر  ** آن سخن بد در میان چون بانگ در 

  • He (God) made that cryptic saying a veil over the king's eye, a veil through which the moon appears to be black. 3480
  • پرده کرد آن نکته را بر چشم شه  ** که از آن پرده نماید مه سیه 

  • Pure (transcendent) is the Builder who in the unseen world constructs castles of speech and beguiling talk.
  • پاک بنایی که بر سازد حصون  ** در جهان غیب از گفت و فسون 

  • Know that speech is the sound of the door (coming) from the palace of mystery: consider whether it is the sound of opening or shutting.
  • بانگ در دان گفت را از قصر راز  ** تا که بانگ وا شدست این یا فراز 

  • The sound of the door is perceptible, but the door (itself) is beyond perception: ye see (are aware of) this sound, but the door ye see not.
  • بانگ در محسوس و در از حس برون  ** تبصرون این بانگ و در لا تبصرون 

  • When the harp of wisdom breaks into melody, (bethink yourself) what door of the Garden of Paradise has been opened.
  • چنگ حکمت چونک خوش‌آواز شد  ** تا چه در از روض جنت باز شد 

  • When the sound of evil speech becomes loud, (bethink yourself) what door of Hell is being opened. 3485
  • بانگ گفت بد چو دروا می‌شود  ** از سقر تا خود چه در وا می‌شود 

  • Since you are far from its door, hearken to the sound of the door: oh, blest is he whose eye has been opened (so that he can recognise the wicked).
  • بانگ در بشنو چو دوری از درش  ** ای خنک او را که وا شد منظرش 

  • When you are aware of doing a good action, you obtain a (feeling of spiritual) life and joy;
  • چون تو می‌بینی که نیکی می‌کنی  ** بر حیات و راحتی بر می‌زنی 

  • And when a fault and evil deed issues (from you), that (feeling of) life and rapture disappears.
  • چونک تقصیر و فسادی می‌رود  ** آن حیات و ذوق پنهان می‌شود 

  • Do not abandon your own eye (judgement) from regard for the vile, for these vultures will lead you to the carcase.
  • دید خود مگذار از دید خسان  ** که به مردارت کشند این کرکسان 

  • You close your narcissus-like eye, saying, “What (is it)? Hey, sir, take my stick (and show me the way), for I am blind”; 3490
  • چشم چون نرگس فروبندی که چی  ** هین عصاام کش که کورم ای اچی 

  • But if you would only look, (you would see that) the guide whom you have chosen for the journey is (even) blinder than you.
  • وان عصاکش که گزیدی در سفر  ** خود ببینی باشد از تو کورتر 

  • Grasp in a blind man's fashion the rope of Allah: do not cling to aught but the Divine commandments and prohibitions.
  • دست کورانه به حبل الله زن  ** جز بر امر و نهی یزدانی متن 

  • What is the rope of Allah? To renounce self-will, for this self-will was a roaring wind (of destruction) to (the people of) ‘Ád.
  • چیست حبل‌الله رها کردن هوا  ** کین هوا شد صرصری مر عاد را