Story of the snake-catcher

Story of the snake-catcher

Story of the snake-catcher who thought the frozen serpent was dead and wound it in ropes and brought it to Baghdád. حکایت مارگیر کی اژدهای فسرده را مرده پنداشت در ریسمانهاش پیچید و آورد به بغداد

یک حکایت بشنو از تاریخ‌گوی تا بری زین راز سرپوشیده بوی
Listen to a tale of the chronicler, in order that you may get an inkling of this veiled mystery.
مارگیری رفت سوی کوهسار تا بگیرد او به افسونهاش مار
A snake-catcher went to the mountains to catch a snake by his incantations.
گر گران و گر شتابنده بود آنک جویندست یابنده بود
Whether one be slow or speedy (in movement), he that is a seeker will be a finder.
در طلب زن دایما تو هر دو دست که طلب در راه نیکو رهبرست
Always apply yourself with both hands (with all your might) to seeking, for search is an excellent guide on the way.
لنگ و لوک و خفته‌شکل و بی‌ادب سوی او می‌غیژ و او را می‌طلب
(Though you be) lame and limping and bent in figure and unmannerly, ever creep towards Him and be in quest of Him.
گه بگفت و گه بخاموشی و گه بوی کردن گیر هر سو بوی شه
Now by speech and now by silence and now by smelling, catch in every quarter the scent of the King.
گفت آن یعقوب با اولاد خویش جستن یوسف کنید از حد بیش
Jacob said to his sons, “Make search for Joseph beyond (all) bounds.
هر حس خود را درین جستن بجد هر طرف رانید شکل مستعد
In this search earnestly direct your every sense towards every side, like one that is ready.”
گفت از روح خدا لا تیاسوا همچو گم کرده پسر رو سو بسو
He (Jacob) said, “Do not despair of God’s breath (mercy)”; go thou (also) to and fro as one that has lost his son.
از ره حس دهان پرسان شوید گوش را بر چار راه آن نهید
Inquire by means of the sense of the mouth, and lay your ears on the four roads of that (which ye seek).
هر کجا بوی خوش آید بو برید سوی آن سر کاشنای آن سرید
Whenever a sweet scent comes, smell in the direction of that mystery, for ye are acquainted with that direction.
هر کجا لطفی ببینی از کسی سوی اصل لطف ره یابی عسی
Whenever thou art aware of a kindness from any one, ’tis possible thou mayst find the way to the source of the kindness.
این همه خوشها ز دریاییست ژرف جزو را بگذار و بر کل دار طرف
All these lovely things are from a deep Sea: leave the part and keep thine eye (fixed) upon the Whole.
جنگهای خلق بهر خوبیست برگ بی برگی نشان طوبیست
The wars of mankind are for the sake of Beauty; the garniture of ungarnishedness is the sign of the Túbá tree.
خشمهای خلق بهر آشتیست دام راحت دایما بی‌راحتیست
The angers of mankind are for the sake of Peace; restlessness is ever the snare for Rest.
هر زدن بهر نوازش را بود هر گله از شکر آگه می‌کند
Every blow is for the sake of fondness; every complaint makes (thee) aware of gratitude (due for benefits received).
بوی بر از جزو تا کل ای کریم بوی بر از ضد تا ضد ای حکیم
Smell (all the way) from the part to the Whole, O noble one; smell (all the way) from opposite to opposite, O wise one.
جنگلها می آشتی آرد درست مارگیر از بهر یاری مار جست
Assuredly wars bring peace; the snake-catcher sought the snake for the purpose of friendship.
بهر یاری مار جوید آدمی غم خورد بهر حریف بی‌غمی
Man seeks a snake for the purpose of friendship and cares for one that is without care (for him).
او همی‌جستی یکی ماری شگرف گرد کوهستان و در ایام برف
He (the snake-catcher) was searching for a big snake round about the mountains and in the days of snow.
اژدهایی مرده دید آنجا عظیم که دلش از شکل او شد پر ز بیم
He espied there a huge dead dragon, at the aspect whereof his heart was filled with fear.
مارگیر اندر زمستان شدید مار می‌جست اژدهایی مرده دید
(Whilst) the snake-catcher was looking for snakes in the hard winter, he espied a dead dragon.
مارگیر از بهر حیرانی خلق مار گیرد اینت نادانی خلق
The snake-catcher catches snakes in order to amaze the people behold the foolishness of the people!
آدمی کوهیست چون مفتون شود کوه اندر مار حیران چون شود
Man is a mountain: how should he be led into temptation? How should a mountain become amazed at a snake?
خویشتن نشناخت مسکین آدمی از فزونی آمد و شد در کمی
Wretched Man does not know himself: he has come from a high estate and fallen into lowlihood.
خویشتن را آدمی ارزان فروخت بود اطلس خویش بر دلقی بدوخت
Man has sold himself cheaply: he was satin, he has sewn himself on (become attached) to a tattered cloak.
صد هزاران مار و که حیران اوست او چرا حیران شدست و ماردوست
Hundreds of thousands of snakes and mountains are amazed at him: why (then) has he become amazed and fond of a snake?
مارگیر آن اژدها را بر گرفت سوی بغداد آمد از بهر شگفت
The snake-catcher took up that snake and came to Baghdád for the sake of (exciting) astonishment.
اژدهایی چون ستون خانه‌ای می‌کشیدش از پی دانگانه‌ای
In quest of a paltry fee he carried along a dragon like the pillar of a house,
کاژدهای مرده‌ای آورده‌ام در شکارش من جگرها خورده‌ام
Saying, “I have brought a dead dragon: I have suffered agonies in hunting it.”
او همی مرده گمان بردش ولیک زنده بود و او ندیدش نیک نیک
He thought it was dead, but it was living, and he did not see it very well.
او ز سرماها و برف افسرده بود زنده بود و شکل مرده می‌نمود
It was frozen by frosts and snow: it was alive, but it presented the appearance of the dead.
عالم افسردست و نام او جماد جامد افسرده بود ای اوستاد
The world is frozen: its name is jamád (inanimate): jámid is (means) “frozen,” O master.
باش تا خورشید حشر آید عیان تا ببینی جنبش جسم جهان
Wait till the sun of the Resurrection shall become manifest, that thou mayst see the movement of the world’s body.
چون عصای موسی اینجا مار شد عقل را از ساکنان اخبار شد
When here (in this world) the rod of Moses became a snake, information was given to the intellect concerning motionless (inanimate) beings.
پاره‌ی خاک ترا چون مرد ساخت خاکها را جملگی شاید شناخت
Since He (God) made thy piece of earth a man, thou shouldst recognise (the real nature of) the entire sum of the particles of earth:
مرده زین سو اند و زان سو زنده‌اند خامش اینجا و آن طرف گوینده‌اند
(That) from this standpoint they are dead and from that standpoint they are living; (that they are) silent here and speaking yonder.
چون از آن سوشان فرستد سوی ما آن عصا گردد سوی ما اژدها
When He sends them from that quarter towards us, the rod becomes a dragon in relation to us.
کوهها هم لحن داودی کند جوهر آهن بکف مومی بود
The mountains too make a song like that of David, and the substance of iron is (as) wax in the hand.
باد حمال سلیمانی شود بحر با موسی سخن‌دانی شود
The wind becomes a bearer for Solomon, the sea becomes capable of understanding words in regard to Moses.
ماه با احمد اشارت‌بین شود نار ابراهیم را نسرین شود
The moon becomes able to see the sign in obedience to Ahmad (Mohammed), the fire becomes wild-roses for Abraham.
خاک قارون را چو ماری در کشد استن حنانه آید در رشد
The earth swallows Qárún (Korah) like a snake; the Moaning Pillar comes into (the way of) righteousness.
سنگ بر احمد سلامی می‌کند کوه یحیی را پیامی می‌کند
The stone salaams to Ahmad (Mohammed); the mountain sends a message to Yahyá (John the Baptist).
ما سمعیعیم و بصیریم و خوشیم با شما نامحرمان ما خامشیم
(They all say), “We have hearing and sight and are happy, (although) with you, the uninitiated, we are mute.”
چون شما سوی جمادی می‌روید محرم جان جمادان چون شوید
Forasmuch as ye are going towards (are inclined to) inanimateness (worldliness), how shall ye become familiar with the spiritual life of inanimate beings?
از جمادی عالم جانها روید غلغل اجزای عالم بشنوید
Go (forth) from inanimateness into the world of spirits, hearken to the loud noise of the particles of the world.
فاش تسبیح جمادات آیدت وسوسه‌ی تاویلها نربایدت
The glorification of God by inanimate beings will become evident to thee; the doubts suggested by (false) interpretations will not carry thee away (from the truth).
چون ندارد جان تو قندیلها بهر بینش کرده‌ای تاویلها
Since thy soul hath not the lamps (the lights necessary) for seeing, thou hast made interpretations,
که غرض تسبیح ظاهر کی بود دعوی دیدن خیال غی بود
Saying, “How should visible glorification (of God) be the meaning intended? The claim to see (that glorification) is an erroneous fancy.
بلک مر بیننده را دیدار آن وقت عبرت می‌کند تسبیح‌خوان
Nay, the sight of that (inanimate object) causes him that sees it to glorify God at the time when he regards its significance.
پس چو از تسبیح یادت می‌دهد آن دلالت همچو گفتن می‌بود
Therefore, inasmuch as it reminds you of glorification, that indication (which it gives to you) is even as (equivalent to its) uttering (the words of glorification).”
این بود تاویل اهل اعتزال و آن آنکس کو ندارد نور حال
This is the interpretation of the Mu‘tazilites and of those who do not possess the light of immediate (mystical) intuition.
چون ز حس بیرون نیامد آدمی باشد از تصویر غیبی اعجمی
When a man has not escaped from sense-perception, he will be a stranger to the ideas of the unseen world.
این سخن پایان ندارد مارگیر می‌کشید آن مار را با صد زحیر
This discourse hath no end. The snake-catcher, with a hundred pains, was bringing the snake along,
تا به بغداد آمد آن هنگامه‌جو تا نهد هنگامه‌ای بر چارسو
Till (at last) the would-be showman arrived at Baghdád, that he might set up a public show at the cross-roads.
بر لب شط مرد هنگامه نهاد غلغله در شهر بغداد اوفتاد
The man set up a show on the bank of the Tigris, and a hubbub arose in the city of Baghdád.
مارگیری اژدها آورده است بوالعجب نادر شکاری کرده است
“A snake-catcher has brought a dragon: he has captured a marvellous rare beast.”
جمع آمد صد هزاران خام‌ریش صید او گشته چو او از ابلهیش
Myriads of simpletons assembled, who had become a prey to him as he (to it) in his folly.
منتظر ایشان و هم او منتظر تا که جمع آیند خلق منتشر
They were waiting (to see the dragon), and he too was waiting for the scattered people to assemble.
مردم هنگامه افزون‌تر شود کدیه و توزیع نیکوتر رود
The greater the crowd, the better goes the begging and contributing (of money).
جمع آمد صد هزاران ژاژخا حلقه کرده پشت پا بر پشت پا
Myriads of idle babblers assembled, forming a ring, sole against sole.
مرد را از زن خبر نه ز ازدحام رفته درهم چون قیامت خاص و عام
Man took no heed of woman: on account of the throng they were mingled together like nobles and common folk at the Resurrection.
چون همی حراقه جنبانید او می‌کشیدند اهل هنگامه گلو
When he (the snake-catcher) began to move the cloth (which covered the dragon), the people in the crowd strained their throats (necks),
و اژدها کز زمهریر افسرده بود زیر صد گونه پلاس و پرده بود
And (saw that) the dragon, which had been frozen by intense cold, was underneath a hundred kinds of coarse woollen cloths and coverlets.
بسته بودش با رسنهای غلیظ احتیاطی کرده بودش آن حفیظ
He had bound it with thick ropes: that careful keeper had taken great precaution for it.
در درنگ انتظار و اتفاق تافت بر آن مار خورشید عراق
During the delay (interval) of expectation and coming together, the sun of ‘Iráq shone upon the snake.
آفتاب گرم‌سیرش گرم کرد رفت از اعضای او اخلاط سرد
The sun of the hot country warmed it; the cold humours went out of its limbs.
مرده بود و زنده گشت او از شگفت اژدها بر خویش جنبیدن گرفت
It had been dead, and it revived: from astonishment (at feeling the sun’s heat) the dragon began to uncoil itself.
خلق را از جنبش آن مرده مار گشتشان آن یک تحیر صد هزار
By the stirring of that dead serpent the people’s amazement was multiplied a hundred thousand fold.
با تحیر نعره‌ها انگیختند جملگان از جنبشش بگریختند
With amazement they started shrieking and fled en masse from its motion.
می‌سکست او بند و زان بانگ بلند هر طرف می‌رفت چاقاچاق بند
It set about bursting the bonds, and at that loud outcry (of the people) the bonds on every side went crack, crack.
بندها بسکست و بیرون شد ز زیر اژدهایی زشت غران همچو شیر
It burst the bonds and glided out from beneath a hideous dragon roaring like a lion.
در هزیمت بس خلایق کشته شد از فتاده و کشتگان صد پشته شد
Many people were killed in the rout: a hundred heaps were made of the fallen slain.
مارگیر از ترس بر جا خشک گشت که چه آوردم من از کهسار و دشت
The snake-catcher became paralysed with fear on the spot, crying, “What have I brought from the mountains and the desert?”
گرگ را بیدار کرد آن کور میش رفت نادان سوی عزرائیل خویش
The blind sheep awakened the wolf: unwittingly it went towards its ‘Azrá’íl (Angel of death).
اژدها یک لقمه کرد آن گیج را سهل باشد خون‌خوری حجاج را
The dragon made one mouthful of that dolt: blood-drinking (bloodshed) is easy for Hajjáj.
خویش را بر استنی پیچید و بست استخوان خورده را در هم شکست
It wound and fastened itself on a pillar and crunched the bones of the devoured man.
نفست اژدرهاست او کی مرده است از غم و بی آلتی افسرده است
The dragon is thy sensual soul: how is it dead? It is (only) frozen by grief and lack of means.
گر بیابد آلت فرعون او که بامر او همی‌رفت آب جو
If it obtain the means of Pharaoh, by whose command the water of the river (Nile) would flow,
آنگه او بنیاد فرعونی کند راه صد موسی و صد هارون زند
Then it will begin to act like Pharaoh and will waylay a hundred (such as) Moses and Aaron.
کرمکست آن اژدها از دست فقر پشه‌ای گردد ز جاه و مال صقر
That dragon, under stress of poverty, is a little worm, (but) a gnat is made a falcon by power and riches.
اژدها را دار در برف فراق هین مکش او را به خورشید عراق
Keep the dragon in the snow of separation (from its desires); beware, do not carry it into the sun of ‘Iráq.
تا فسرده می‌بود آن اژدهات لقمه‌ی اویی چو او یابد نجات
So long as that dragon of thine remains frozen, (well and good); thou art a mouthful for it, when it gains release.
مات کن او را و آمن شو ز مات رحم کم کن نیست او ز اهل صلات
Mortify it and become safe from (spiritual) death; have no mercy: it is not one of them that deserve favours;
کان تف خورشید شهوت بر زند آن خفاش مردریگت پر زند
For (when) the heat of the sun of lust strikes upon it, that vile bat of thine flaps its wings.
می‌کشانش در جهاد و در قتال مردوار الله یجزیک الوصال
Lead it manfully to the (spiritual) warfare and battle: God will reward thee with access (to Him).
چونک آن مرد اژدها را آورید در هوای گرم خوش شد آن مرید
When that man brought the dragon into the hot air, the insolent brute became well (again),
لاجرم آن فتنه‌ها کرد ای عزیز بیست همچندان که ما گفتیم نیز
Inevitably it wrought those mischiefs, my dear friend, (and others) too, twenty times as many as we have told.
تو طمع داری که او را بی جفا بسته داری در وقار و در وفا
Dost thou hope, without using violence, to keep it bound in quiet and faithfulness?
هر خسی را این تمنی کی رسد موسیی باید که اژدرها کشد
How should this wish be fulfilled for any worthless one? It needs a Moses to kill the dragon.
صدهزاران خلق ز اژدرهای او در هزیمت کشته شد از رای او
By his dragon hundreds of thousands of people were killed in the rout, as he had designed.


 

PreviousNext

 

Special Offers

Leave a Reply

Your email address will not be published. Required fields are marked *

52% OFF

Download Instantly

X

How Does It Work?

Find Books

1. Find eBooks

Locate the eBook you wish to purchase by searching for the title.

add to cart

2. Add to Cart

Add the eBook to your cart.

checkout

3. Checkout

Complete the quick and easy checkout process.

download

4. Download

Immediately receive the download link and get the eBook in PDF format.

Why Buy eBook From Learn Persian Online?

Save money

Save up to 75% compared to print

Instantly download

Instantly download and access your eBook

help environment

Help save the environment

Access

Lifetime access to your eBook

Test titles

Over 200 Farsi learning books available

Customers

Over 25,000 happy customers

Star

Over 5,000 reviews with an average rating of 4.6 out of 5

Support

24/7 support

Anywhere

Anytime, Anywhere Access

Find your book

How to Learn Persian FAST?

Read Enthusiastically
Read Enthusiastically
Listen Carefully
Listen Carefully
Practice
Practice! Practice! Practice!
Communicate
Communicate!