The Peacock and Why Abraham Killed It
From Rumi’s Masnavi (مثنوی معنوی), Book 5, section 19 of 175: Description of the Peacock and its nature, and the cause of its being killed by Abraham (صفت طاوس و طبع او و سبب کشتن ابراهیم علیه‌السلام او را). Below, each of its 50 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
Description of the Peacock and its nature, and the cause of its being killed by Abraham, on whom be peace. صفت طاوس و طبع او و سبب کشتن ابراهیم علیه‌السلام او را
آمدیم اکنون به طاوس دورنگ
کو کند جلوه برای نام و ننگ
Now we come to the two-coloured (double-faced) peacock, who displays himself for the sake of name and fame.
همت او صید خلق از خیر و شر
وز نتیجه و فایده‌ی آن بی‌خبر
His desire is to catch people: he is ignorant of good and evil and of the result and use of that (catching).
بی‌خبر چون دام می‌گیرد شکار
دام را چه علم از مقصود کار
He catches his prey ignorantly, like a trap: what knowledge has the trap concerning the purpose of its action?
دام را چه ضر و چه نفع از گرفت
زین گرفت بیهده‌ش دارم شگفت
What harm (comes) to the trap, or what benefit, from catching (its prey)? I wonder at its idle catching.
ای برادر دوستان افراشتی
با دو صد دلداری و بگذاشتی
O brother, thou hast uplifted thy friends with two hundred marks of affection, and (then) abandoned (them).
کارت این بودست از وقت ولاد
صید مردم کردن از دام وداد
This has been thy business from the hour of (thy) birth: to catch people with the trap of love.
زان شکار و انبهی و باد و بود
دست در کن هیچ یابی تار و پود
From that pursuit (of people) and throng (of friends) and vainglory and self existence wilt thou get any warp or woof? Try and see!
بیشتر رفتست و بیگاهست روز
تو به جد در صید خلقانی هنوز
Most (of thy life) is gone and the day is late; (yet) thou art still busy in pursuit of people.
آن یکی می‌گیر و آن می‌هل ز دام
وین دگر را صید می‌کن چون لام
Go on catching one and releasing another from the trap and pursuing another, like mean folk;
باز این را می‌هل و می‌جو دگر
اینت لعب کودکان بی‌خبر
Then again release this one and seek the other! Here’s a game of heedless children!
شب شود در دام تو یک صید نی
دام بر تو جز صداع و قید نی
Night comes, and nothing is caught in thy trap: the trap is naught but a headache (affliction) and shackle to thee.
پس تو خود را صید می‌کردی به دام
که شدی محبوس و محرومی ز کام
Therefore (in reality) thou wert catching thyself with the trap, for thou art imprisoned and disappointed of thy desire.
در زمانه صاحب دامی بود
هم‌چو ما احمق که صید خود کند
Is any owner of a trap in the world such a dolt that, like us, he tries to catch himself?
چون شکار خوک آمد صید عام
رنج بی‌حد لقمه خوردن زو حرام
Pursuit of the vulgar is like hunting pig: the fatigue is infinite, and ’tis unlawful to eat a morsel thereof.
آنک ارزد صید را عشقست و بس
لیک او کی گنجد اندر دام کس
That which is worth pursuing is Love alone; but how should He be contained in any one’s trap?
تو مگر آیی و صید او شوی
دام بگذاری به دام او روی
(Yet) perchance thou mayst come and be made His prey, thou mayst discard the trap, and go into His trap.
عشق می‌گوید به گوشم پست پست
صید بودن خوش‌تر از صیادیست
Love is saying very softly into my ear, “To be a prey is better than to be a hunter.
گول من کن خویش را و غره شو
آفتابی را رها کن ذره شو
Make thyself My fool and be a dupe: renounce the (high) estate of the sun, become a mote!
بر درم ساکن شو و بی‌خانه باش
دعوی شمعی مکن پروانه باش
Become a dweller at My door and be homeless: do not pretend to be a candle, be a moth,
تا ببینی چاشنی زندگی
سلطنت بینی نهان در بندگی
That thou mayst see (taste) the savour of Life and contemplate the sovereignty hidden in servitude.”
نعل بینی بازگونه در جهان
تخته‌بندان را لقب گشته شهان
In this world you see the shoes upside down: the title of “kings” is conferred on (those who are really) bondsmen.
بس طناب اندر گلو و تاج دار
بر وی انبوهی که اینک تاجدار
Many a one who deserves to mount the scaffold with a halter on his throat—a crowd (gathers) round him, crying, “Behold, an emperor!”
هم‌چو گور کافران بیرون حلل
اندرون قهر خدا عز و جل
(They are) like the tombs of infidels, outwardly (resembling) the robes ofParadise, (while) within (them) is the wrath of God Almighty and Glorious.
چون قبور آن را مجصص کرده‌اند
پرده‌ی پندار پیش آورده‌اند
He (the worldling) has been plastered like the tombs: the veil of self-conceit has been brought before him (drawn over him).
طبع مسکینت مجصص از هنر
هم‌چو نخل موم بی‌برگ و ثمر
Thy miserable nature is plastered with virtues, like a palm-tree of wax without (real) leaves and fruit.
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by: Reza about (category: Masnavi, Persian Poetry)
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