Kervan halkının Sofinin eşeğini hasta sanmaları

Kervan halkının Sofinin eşeğini hasta sanmaları

Kervan halkının Sofinin eşeğini hasta sanmaları. گمان بردن کاروانیان که بهیمه ی صوفی رنجور است.

چون که صوفی بر نشست و شد روان
رو در افتادن گرفت او هر زمان‏
When the Súfí mounted and got going, he (the ass) began to fall on his face every time,
هر زمانش خلق بر می‏داشتند
جمله رنجورش همی‏پنداشتند
(And) every time the people (the travellers) lifted him up: they all thought he was ill.
آن یکی گوشش همی‏پیچید سخت
و آن دگر در زیر گامش جست لخت‏
One would twist his ears hard, while another sought for the (lacerated) part under his bit,
و آن دگر در نعل او می‏جست سنگ
و آن دگر در چشم او می‏دید زنگ‏
And another searched for the stone in his shoe, and another looked at the dirt in his eye.
باز می‏گفتند ای شیخ این ز چیست
دی نمی‏گفتی که شکر این خر قوی است‏
Also they were saying,“O Shaykh, what is the cause of this? Were not you saying yesterday, ‘Thanks (to God), this ass is strong’?”
گفت آن خر کاو به شب لاحول خورد
جز بدین شیوه نداند راه کرد
He replied, “The ass that ate Lá hawl during the night cannot get along except in this manner.
چون که قوت خر به شب لاحول بود
شب مسبح بود و روز اندر سجود
Inasmuch as the ass’s food by night was Lá hawl, he was glorifying God by night and (is engaged) in prostrating himself by day.”
آدمی خوارند اغلب مردمان
از سلام علیک‏شان کم جو امان‏
Most people are man-eaters: put no trust in their saying, “Peace to you.”
خانه‏ی دیو است دلهای همه
کم پذیر از دیو مردم دمدمه‏
The hearts of all are the Devil’s house: do not accept (listen to) the palaver of devilish men.
از دم دیو آن که او لاحول خورد
هم چو آن خر در سر آید در نبرد
He that swallows Lá hawl from the breath (mouth) of the Devil, like that ass falls headlong in the fight.
هر که در دنیا خورد تلبیس دیو
و ز عدوی دوست رو تعظیم و ریو
Whoever swallows the Devil’s imposture in this world and (swallows) veneration and deceit from the foe that has the face (semblance) of a friend,
در ره اسلام و بر پول صراط
در سر آید همچو آن خر از خباط
In the Way of Islam and on the bridge Sirát he will fall upon his head from giddiness, like that ass.
عشوه‏های یار بد منیوش هین
دام بین ایمن مرو تو بر زمین‏
Beware! Do not hearken to the blandishments of the bad friend: espy the snare, do not walk securely on the earth. 
صد هزار ابلیس لاحول آر بین
آدما ابلیس را در مار بین‏
See the hundred thousand devils who utter Lá hawl! O Adam, in the serpent behold Iblís!
دم دهد گوید ترا ای جان و دوست
تا چو قصابی کشد از دوست پوست‏
He gives (you) vain words, he says to you, “O my soul and beloved,” that he may strip the skin off his beloved, like a butcher.
دم دهد تا پوستت بیرون کشد
و ای او کز دشمنان افیون چشد
He gives vain words that he may strip off your skin: woe to him that tastes opium from (the mouth of) enemies.
سر نهد بر پای تو قصاب‏وار
دم دهد تا خونت ریزد زار زار
He lays his head at your feet (in flattery) and butcher-like gives (you) vain (wheedling) words, that he may shed your blood miserably.
همچو شیری صید خود را خویش کن
ترک عشوه‏ی اجنبی و خویش کن‏
Like a lion, hunt your prey yourself: leave (pay no heed to) the blandishment of stranger or kinsman.
همچو خادم دان مراعات خسان
بی‏کسی بهتر ز عشوه‏ی ناکسان‏
Know that the regard of the base is like that servant; ’tis better to have nobody (as your friend) than (to accept) the flattery of nobodies (worthless people).
در زمین مردمان خانه مکن
کار خود کن کار بیگانه مکن‏
Do not make your home in (other) men’s land: do your own work, don’t do the work of a stranger.
کیست بیگانه تن خاکی تو
کز بر ای اوست غمناکی تو
Who is the stranger? Your earthen body, for the sake of which is (all) your sorrow.
تا تو تن را چرب و شیرین می‏دهی
جوهر خود را نبینی فربهی‏
So long as you are giving your body greasy (rich) and sweet (food), you will not see fatness in your (spiritual) essence.
گر میان مشک تن را جا شود
روز مردن گند او پیدا شود
If the body be set in the midst of musk, (yet) on the day of death its stench will become manifest.
مشک را بر تن مزن بر دل بمال
مشک چه بود نام پاک ذو الجلال‏
Do not put musk on your body, rub it on your heart. What is musk? The holy name of the Glorious (God).
آن منافق مشک بر تن می‏نهد
روح را در قعر گلخن می‏نهد
The hypocrite puts musk on his body and puts his spirit at the bottom of the ash-pit.
بر زبان نام حق و در جان او
گندها از فکر بی‏ایمان او
On his tongue the name of God, and in his soul stenches (arising) from his infidel thought.
ذکر با او همچو سبزه‏ی گلخن است
بر سر مبر ز گل است و سوسن است‏
In relation to him praise of God is (like) the herbage of the ash-pit: it is roses and lilies (growing) upon a dunghill.
آن نبات آن جا یقین عاریت است
جای آن گل مجلس است و عشرت است‏
Those plants are certainly there on loan (and belong to somewhere else); the proper place for those flowers is the symposium and (the scene of) festivity.
طیبات آید به سوی طیبین
للخبیثین الخبیثات است هین‏
The good women come to the good men; there is (also the text) to the wicked men the wicked women. Mark!
کین مدار آنها که از کین گمرهند
گورشان پهلوی کین داران نهند
Do not bear malice: they that are led astray by malice, their graves are placed beside the malicious.
اصل کینه دوزخ است و کین تو
جزو آن کل است و خصم دین تو
The origin of malice is Hell, and your malice is a part of that whole and is the enemy of your religion.
چون تو جزو دوزخی پس هوش دار
جزو سوی کل خود گیرد قرار
Since you are a part of Hell, take care! The part gravitates towards its whole.
تلخ با تلخان یقین ملحق شود
کی دم باطل قرین حق شود
He that is bitter will assuredly be attached to those who are bitter: how should vain breath (false words) be joined with the truth?
ای برادر تو همان اندیشه‏ای
ما بقی تو استخوان و ریشه‏ای‏
O brother, you are that same thought (of yours); as for the rest (of you), you are (only) bone and fibre.
گر گل است اندیشه‏ی تو گلشنی
ور بود خاری تو هیمه‏ی گلخنی‏
If your thought is a rose, you are a rose-garden; and if it is a thorn, you are fuel for the bath-stove.
گر گلابی، بر سر و جیبت زنند
ور تو چون بولی برونت افکنند
If you are rose-water, you are sprinkled on head and bosom; and if you are (stinking) like urine, you are cast out.
طبله‏ها در پیش عطاران ببین
جنس را با جنس خود کرده قرین‏
Look at the trays in front of druggists each kind put beside its own kind,
جنسها با جنسها آمیخته
زین تجانس زینتی انگیخته‏
Things of each sort mixed with things of the same sort, and a certain elegance produced by this homogeneity;
گر در آمیزند عود و شکرش
بر گزیند یک یک از یکدیگرش‏
If his (the druggist’s) aloes-wood and sugar get mixed, he picks them out from each other, piece by piece.
طبله‏ها بشکست و جانها ریختند
نیک و بد در همدگر آمیختند
The trays were broken and the souls were spilled: good and evil ones were mingled with each other.
حق فرستاد انبیا را با ورق
تا گزید این دانه‏ها را بر طبق‏
God sent the prophets with scrolls (of Revelation), that He might pick out (and sort) these grains on the dish.
پیش از ایشان ما همه یکسان بدیم
کس ندانستی که ما نیک و بدیم‏
Before the, (the prophets) we were all alike, none knew whether we were good or bad.
قلب و نیکو در جهان بودی روان
چون همه شب بود و ما چون شب روان‏
False coin and fine (both) were current in the world, since all was night, and we were as night-travellers,
تا بر آمد آفتاب انبیا
گفت ای غش دور شو صافی بیا
Until the sun of the prophets rose and said, “Begone, O alloy! Come, O thou that art pure”!
چشم داند فرق کردن رنگ را
چشم داند لعل را و سنگ را
The eye can distinguish colours, the eye knows ruby and (common) stone.
چشم داند گوهر و خاشاک را
چشم را ز آن می‏خلد خاشاکها
The eye knows the jewel and the rubbish; hence bits of rubbish sting the eye.
دشمن روزند این قلابکان
عاشق روزند آن زرهای کان‏
These vile counterfeiters are enemies of day, those pieces of gold from the mine are lovers of day,
ز آن که روز است آینه‏ی تعریف او
تا ببیند اشرفی تشریف او
Because day is the mirror that makes it (the fine gold) known, so that the ashrafí (the coin of sterling gold) may see (receive) its (day’s) gift of honour.
حق قیامت را لقب ز آن روز کرد
روز بنماید جمال سرخ و زرد
Hence God bestowed the title of “Day” on the Resurrection, (for) day displays the beauty of red and yellow.
پس حقیقت روز سر اولیاست
روز پیش ماهشان چون سایه‏هاست‏
In reality, then, day is the inmost consciousness of the saints, (though) beside their moon day is (dim) as shadows.
عکس راز مرد حق دانید روز
عکس ستاریش شام چشم دوز
Know that day is the reflexion of the mystery (the illumined consciousness) of the man of God, while eye-sealing night is the reflexion of his occultation.
ز آن سبب فرمود یزدان و الضحی
و الضحی‏ نور ضمیر مصطفی‏
For that reason God said, By the morn: by the morn is (refers to) the light of the hidden mind of Mustafá (Mohammed).
قول دیگر کاین ضحی را خواست دوست
هم بر ای آن که این هم عکس اوست‏
The other view, that the Beloved (God) meant this morn (in the literal sense), is (held) just for the reason that this too is the reflexion of him;
ور نه بر فانی قسم گفتن خطاست
خود فنا چه لایق گفت خداست‏
Else it is wrong to swear by a transient thing: how indeed is transiency proper to the speech of God?
لا أحب الآفلین گفت آن خلیل
کی فنا خواهد از این رب جلیل‏
From a Khalíl (came the words) “I love not them that set”: how, then, did the Lord of all creation mean anything transitory (by this oath)?
باز و اللیل است ستاری او
و آن تن خاکی زنگاری او
Again, and by the night is (refers to) his occultation and his earthen rust-dark body.
آفتابش چون بر آمد ز آن فلک
با شب تن گفت هین ما ودعک‏
When his sun rose from that sky, it said to the night of the body, “Lo, He hath not forsaken thee.”
وصل پیدا گشت از عین بلا
ز آن حلاوت شد عبارت ما قلی‏
Union was made manifest out of the essence of affliction: that sweetness (of union) was expressed by (the words) He hath not hated (thee).
هر عبارت خود نشان حالتی است
حال چون دست و عبارت آلتی است‏
In fact, every expression is the symbol of a state: the state is as a hand, while the expression is a tool.
آلت زرگر به دست کفشگر
همچو دانه‏ی کشت کرده ریگ در
The goldsmith’s tool in the hand of a shoemaker is like a seed sown in sand;
و آلت اسکاف پیش برزگر
پیش سگ کاه استخوان در پیش خر
And the cobbler’s tool (put) before the husbandman is (as) straw before a dog (or) bones before an ass.
بود انا الحق در لب منصور نور
بود انا الله در لب فرعون زور
“I am God” on the lips of Mansúr was the light (of truth); “I am Allah” on the lips of Pharaoh was a lie.
شد عصا اندر کف موسی گوا
شد عصا اندر کف ساحر هبا
In the hand of Moses the rod became a witness (to the truth); in the hand of the magician the rod became (worthless as) motes in the air.
زین سبب عیسی بدان همراه خود
در نیاموزید آن اسم صمد
On this account Jesus did not teach his fellow-traveller that Name of the Lord,
کاو نداند نقص بر آلت نهد
سنگ بر گل زن تو آتش کی جهد
For he would not know (its proper use) and would attribute imperfection to the tool (which he misused). Strike stone on clay, and how should fire leap forth?
دست و آلت همچو سنگ و آهن است
جفت باید جفت شرط زادن است‏
Hand and tool are as stone and iron; there must be a pair: (the existence of) a pair is the condition (necessary) for bringing to birth.
آن که بی‏جفت است و بی‏آلت یکی است
در عدد شک است و آن یک بی‏شکی است
‏ The One is He who hath no consort and no tool; in number there is doubt, and that One is beyond doubt.
آن که دو گفت و سه گفت و بیش ازین
متفق باشند در واحد یقین‏
Those who say “two” or “three” or more than these (numbers) are certainly agreed in (affirming the existence of) One.
احولی چون دفع شد یکسان شوند
دو سه گویان هم یکی گویان شوند
When squinting has been put aside (so that they see correctly), they become alike: the assertors of two or three become assertors of Unity.
گر یکی گویی تو در میدان او
گرد بر می‏گرد از چوگان او
If you are a ball in His polo-field, keep spinning round from (the blows of) His polo-stick.
گوی آن گه راست و بی‏نقصان شود
که ز زخم دست شه رقصان شود
The ball becomes right and flawless (only) at the time when it is made to dance by the stroke of the King’s hand.
گوش دار ای احول اینها را به هوش
داروی دیده بکش از راه گوش‏
Give ear heedfully to these (sayings), O squinting one: apply the eye-salve by way of the ear.
پس کلام پاک در دلهای کور
می‏نپاید می‏رود تا اصل نور
Holy words, then, do not abide in blind hearts, (but) go to the Light whence they came,
و آن فسون دیو در دلهای کژ
می‏رود چون کفش کژ در پای کژ
While the (guileful) spell of the Devil goes into crooked (perverse) hearts as a crooked shoe on to a crooked foot.
گر چه حکمت را به تکرار آوری
چون تو نااهلی شود از تو بری‏
Though you may learn Wisdom by rote, it becomes quit of you when you are unworthy (to receive it);
ور چه بنویسی نشانش می‏کنی
ور چه می‏لافی بیانش می‏کنی‏
And though you write it and note it (down), and though you brag (about it) and expound it,
او ز تو رو در کشد ای پر ستیز
بندها را بگسلد وز تو گریز
It withdraws its face from you, O disputatious one: it snaps its bonds and (takes) flight from you.
ور نخوانی و ببیند سوز تو
علم باشد مرغ دست‏آموز تو
(But) if you read not and it sees your ardour (of love), Knowledge will be a bird docile (and obedient) to your hand.
او نپاید پیش هر نااوستا
همچو طاوسی به خانه‏ی روستا
It does not abide with every unskilled tiro: (it is) like a peacock (which does not stay) in the house of a peasant


 

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