The Man Who Asked Moses for Animal Speech
From Rumi’s Masnavi (مثنوی معنوی), Book 3, section 147 of 185: How a certain man demanded of Moses (that he should teach him) the language of the beasts and birds (استدعاء آن مرد از موسی زبان بهایم با طیور). Below, each of its 20 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
How a certain man demanded of Moses (that he should teach him) the language of the beasts and birds. استدعاء آن مرد از موسی زبان بهایم با طیور
گفت موسی را یکی مرد جوان که بیاموزم زبان جانوران
A young man said to Moses, “Teach me the language of the animals,
تا بود کز بانگ حیوانات و دد عبرتی حاصل کنم در دین خود
That perchance from the voice of animals and wild beasts I may get a lesson concerning my religion.
چون زبانهای بنی آدم همه در پی آبست و نان و دمدمه
Since the languages of the sons of Adam are entirely for the sake of (acquiring) water and bread and renown,
بوک حیوانات را دردی دگر باشد از تدبیر هنگام گذر
It may be that the animals have a different care, (namely), that of taking thought for the hour of passing away (from this world).”
گفت موسی رو گذر کن زین هوس کین خطر دارد بسی در پیش و پس
“Begone,” said Moses; “abandon this vain desire, for this (desire) holds (involves) much danger before and behind.
عبرت و بیداری از یزدان طلب نه از کتاب و از مقال و حرف و لب
Seek the lesson and the (spiritual) wakefulness (which you want) from God, not from books and speech and words and lips.”
گرم‌تر شد مرد زان منعش که کرد گرم‌تر گردد همی از منع مرد
The man became more eager in consequence of the refusal which he (Moses) made to him: a man always becomes more eager from being refused (what he craves).
گفت ای موسی چو نور تو بتافت هر چه چیزی بود چیزی از تو یافت
He said, “O Moses, since thy light has shone forth, whatever was a thing has gained (its) thinginess from thee.
مر مرا محروم کردن زین مراد لایق لطفت نباشد ای جواد
’Tis not worthy of thy bounty, O generous one, to disappoint me of this object of desire.
این زمان قایم مقام حق توی یاس باشد گر مرا مانع شوی
At this time thou art the vicegerent of God: it will be despair (for me) if thou prevent me.”
گفت موسی یا رب این مرد سلیم سخره کردستش مگر دیو رجیم
Moses said, “O Lord, surely the stoned (accursed) Devil has subdued this simple man.
گر بیاموزم زیان‌کارش بود ور نیاموزم دلش بد می‌شود
If I teach him, it will be harmful to him; and if I do not teach him, he will become faint-hearted.”
گفت ای موسی بیاموزش که ما رد نکردیم از کرم هرگز دعا
He (God) said, “Teach him, O Moses, for We in our loving-kindness never have rejected (any one’s) prayer.”
گفت یا رب او پشیمانی خورد دست خاید جامه‌ها را بر درد
He (Moses) said, “O Lord, he will feel repentance and gnaw his hands and rend his garments.
نیست قدرت هر کسی را سازوار عجز بهتر مایه‌ی پرهیزکار
Power is not suitable to every one: weakness is the best stock-in-trade for the devout.”
فقر ازین رو فخر آمد جاودان که به تقوی ماند دست نارسان
For this reason poverty is everlasting glory, since the hand that cannot reach (to objects of desire) is left with fear of God (and nothing else).
زان غنا و زان غنی مردود شد که ز قدرت صبرها بدرود شد
Riches and the rich are spurned (by God) because acts of self-denial are relinquished by power.
آدمی را عجز و فقر آمد امان از بلای نفس پر حرص و غمان
Weakness and poverty are security for a man against the tribulation of the covetous and anxious (fleshly) soul.
آن غم آمد ز آرزوهای فضول که بدان خو کرده است آن صید غول
That anxiety arises from the wanton desires to which that (man who falls a) prey to the ghoul has become habituated.
آرزوی گل بود گل‌خواره را گلشکر نگوارد آن بیچاره را
The eater of clay has a desire for clay: rose-flavoured sugar is indigestible for that wretched man.
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by: Reza about (category: Masnavi, Persian Poetry)
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