Conclusion of the story of the coming to life

Conclusion of the story of the coming to life of the bones at the prayer of Jesus, on whom be peace! تمامی قصه‏ی زنده شدن استخوانها به دعای عیسی علیه السلام

خواند عیسی نام حق بر استخوان
از برای التماس آن جوان‏
Jesus pronounced the Name of God over the bones on account of the young man’s entreaty.
حکم یزدان از پی آن خام مرد
صورت آن استخوان را زنده کرد
For the sake of that foolish man the decree of God gave life to the form which those bones had possessed.
از میان بر جست یک شیر سیاه
پنجه‏ای زد کرد نقشش را تباه‏
A black lion sprang forth, smote once with its paw, and destroyed his (bodily) image.
کله‏اش بر کند مغزش ریخت زود
مغز جوزی کاندر او مغزی نبود
It tore up his skull: his brain was scattered on the spot-the brain (kernel) of a nut, for in him was no brain.
گر و را مغزی بدی اشکستنش
خود نبودی نقص الا بر تنش‏
If he had had a brain, his being broken to pieces would have been no injury at all except to his body. 
گفت عیسی چون شتابش کوفتی
گفت ز آن رو که تو زو آشوفتی‏
Jesus said (to the lion), “How did you maul him so quickly?” The lion said, “Because thou wert troubled by him.”
گفت عیسی چون نخوردی خون مرد
گفت در قسمت نبودم رزق خورد
Jesus asked, “How did not you drink the man’s blood?” “In the (Divine) dispensation ‘twas not granted to me to drink (it),” replied the lion.
ای بسا کس همچو آن شیر ژیان
صید خود ناخورده رفته از جهان‏
Oh, many a one that like that raging lion has departed from the world without having eaten his prey!
قسمتش کاهی نه و حرصش چو کوه
وجه نه و کرده تحصیل وجوه‏
His (ordained portion is not (even) a straw, while his greed is as (great as) a mountain; he hat no means (of satisfying his desires), though he has gotten the (material) means.
ای میسر کرده بر ما در جهان
سخره و بیگار ما را وارهان‏
O Thou who hast made it easy for us to do unrewarded and fruitless labour in the world, deliver us!
طعمه بنموده به ما و آن بوده شست
آن چنان بنما به ما آن را که هست‏
To us it seems a (tempting) bait and ‘tis (really) a hook: show it to us even as it is.
گفت آن شیر ای مسیحا این شکار
بود خالص از برای اعتبار
The lion said, “O Messiah, (my killing) this prey was merely for the purpose that warning might be taken (by others). 
گر مرا روزی بدی اندر جهان
خود چه کاراستی مرا با مردگان‏
Had there (still) been for me in the world an allotted portion (of food), what business indeed should I have had with the dead?”
این سزای آن که یابد آب صاف
همچو خر در جو بمیزد از گزاف‏
This is the punishment deserved by him that finds pure water, and like an ass stales impertinently in the stream.
گر بداند قیمت آن جوی خر
او بجای پا نهد در جوی سر
If the ass know the value of the stream, instead of his foot he will pull his head in it.
او بیابد آن چنان پیغمبری
میر آبی زندگانی پروری‏
He (the fool) finds a prophet like that, a lord of the (life-giving) Water, a cherisher of life:
چون نمیرد پیش او کز امر کن
ای امیر آب ما را زنده کن‏
How does not he die before him, saying, “O lord of the Water, make me living by the command ‘Be’?
هین سگ نفس ترا زنده مخواه
کاو عدوی جان تست از دیرگاه‏
Take heed! Do not wish your currish (fleshy) soul alive, for it is the enemy of your spirit since long ago.
خاک بر سر استخوانی را که آن
مانع این سگ بود از صید جان‏
Dust be on the head of the bones that hinder this cur from hunting the spirit! 
سگ نه‏ای بر استخوان چون عاشقی
دیوچه‏وار از چه بر خون عاشقی‏
(If) you are not a cur, how are you in love with bones? Why are you in love with blood, like a leech?
آن چه چشم است آن که بیناییش نیست
ز امتحانها جز که رسواییش نیست‏
What (sort of) eye is that that hath no sight, and gets nothing but disgrace from the tests (to which it is put)?
سهو باشد ظنها را گاه گاه
این چه ظن است این که کور آمد ز راه‏
Opinions are sometimes erroneous, (but) what (sort of) opinion is this that is blind to the (right) road?
دیده آ بر دیگران نوحه‏گری
مدتی بنشین و بر خود می‏گری‏
O eye, thou makest lament for others: sit down awhile and weep for thyself!
ز ابر گریان شاخ سبز و تر شود
ز آنکه شمع از گریه روشن‏تر شود
The bough is made green and fresh by the weeping cloud, for the (same) reason that the candle is made brighter by (its) weeping.
هر کجا نوحه کنند آن جا نشین
ز آنکه تو اولیتری اندر حنین‏
Wheresoever people are lamenting, sit you there (and lament), because you have a better right to moan (than they have),
ز آن که ایشان در فراق فانی‏اند
غافل از لعل بقای کانی‏اند
Inasmuch as they are (concerned) with parting from that which passes away, and are forgetful of the ruby of everlasting-ness that belongs to the mine (of Reality); 
ز آن که بر دل نقش تقلید است بند
رو به آب چشم بندش را برند
Inasmuch as the stamp of blind imitation is (as) a lock upon the heart;-go, scrape off (dissolve) its lock with tears-;
ز آن که تقلید آفت هر نیکویی است
که بود تقلید اگر کوه قوی است‏
Inasmuch as imitation is the bane of every good quality; imitation is (but) a straw, (even) if it is a mighty mountain.
گر ضریری لمترست و تیز خشم
گوشت پاره‏ش دان چو او را نیست چشم‏
If a blind man is big and choleric, deem him (only) a piece of flesh, since he has no eye (eye-sight).
گر سخن گوید ز مو باریکتر
آن سرش را ز آن سخن نبود خبر
Though he (the blind imitator) speak words finer than a hair, his heart has no knowledge of these words.
مستیی دارد ز گفت خود و لیک
از بر وی تا به می راهی است نیک‏
He has a certain intoxication from his own words, but there is a good way (distance) between him and the Wine.
همچو جوی است او نه او آبی خورد
آب از او بر آب خواران بگذرد
He is like a river-bed: it does not drink any water; the water passes through it to the water-drinkers.
آب در جو ز آن نمی‏گیرد قرار
ز آن که آن جو نیست تشنه و آب خوار
The water does not settle in the river-bed because the river-bed is not thirsty and water-drinking.
همچو نایی ناله‏ی زاری کند
لیک بیگار خریداری کند
Like a reed-flute, he makes a piteous lament, but he (only) seeks a purchaser (admirer).
نوحه‏گر باشد مقلد در حدیث
جز طمع نبود مراد آن خبیث‏
The imitator in his discourse is (like) a professional mourner: that wicked man has no motive except cupidity.
نوحه‏گر گوید حدیث سوزناک
لیک کو سوز دل و دامان چاک‏
The professional mourner utters burning words (of grief), but where is the glow of heart (heartfelt sorrow) and the rent skirt?
از محقق تا مقلد فرق‏هاست
کاین چو داود است و آن دیگر صداست‏
Between the true knower and the blind imitator there are (great) differences, for the former is like David, while the other is (but) an echo.
منبع گفتار این سوزی بود
و آن مقلد کهنه آموزی بود
The source of the former’s words is a glow (of feeling), whereas the imitator is one who learns old things (by rote).
هین مشو غره بدان گفت حزین
بار بر گاو است و بر گردون حنین‏
Beware! Be not duped by those sorrowful words” the ox bears the load, but it is the cart that moans (creaks).
هم مقلد نیست محروم از ثواب
نوحه‏گر را مزد باشد در حساب‏
Even the imitator is not disappointed of the (Divine) recompense: the professional mourner gets his wages at the (time of) reckoning.
کافر و مومن خدا گویند لیک
در میان هر دو فرقی هست نیک‏
(Both) infidel and true believer say “God,” but there is a good difference between the two.
آن گدا گوید خدا از بهر نان
متقی گوید خدا از عین جان‏
The beggar says “God” for the sake of bread; the devout man says “God” from his soul.
گر بدانستی گدا از گفت خویش
پیش چشم او نه کم ماندی نه پیش‏
If the beggar distinguished (God as He really is) from his own saying (the name of God), neither less nor more would remain before his eye.
سالها گوید خدا آن نان خواه
همچو خر مصحف کشد از بهر کاه‏
For years that bread-seeker says “god”; like the ass, he carries the Qur’án for the sake of (being fed with) straw.
گر بدل در تافتی گفت لبش
ذره ذره گشته بودی قالبش‏
Had the word on his lips shone forth in his heart, his body would have been shivered to atoms.
نام دیوی ره برد در ساحری
تو به نام حق پشیزی می‏بری‏
In sorcery the name of a demon finds the way (to success); you are earning a petty coin by means of the Name of God.




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