دفتر دوم - بخش ۴۶ - سبب پریدن و چرخیدن مرغی با مرغی کی جنس او نبود / Book Two - Section 46 - The Reason for a Bird Flying and Circling with a Bird That Was Not of Its Kind
Original content
آن حکیمی گفت دیدم هم تکی
در بیابان زاغ را با لکلکی
در عجب ماندم بجستم حالشان
تا چه قدر مشترک یابم نشان
چون شدم نزدیک من حیران و دنگ
خود بدیدم هر دوان بودند لنگ
خاصه شهبازی که او عرشی بود
با یکی جغدی که او فرشی بود
آن یکی خورشید علیین بود
وین دگر خفاش کز سجین بود
آن یکی نوری ز هر عیبی بری
وین یکی کوری گدای هر دری
آن یکی ماهی که بر پروین زند
وین یکی کرمی که در سرگین زید
آن یکی یوسفرخی عیسینفس
وین یکی گرگی و یا خر با جرس
آن یکی پران شده در لامکان
وین یکی در کاهدان همچون سگان
با زبان معنوی گل با جعل
این همیگوید که ای گندهبغل
گر گریزانی ز گلشن بی گمان
هست آن نفرت کمال گلستان
غیرت من بر سر تو دورباش
میزند کای خس ازینجا دور باش
ور بیامیزی تو با من ای دنی
این گمان آید که از کان منی
بلبلان را جای میزیبد چمن
مر جعل را در چمین خوشتر وطن
حق مرا چون از پلیدی پاک داشت
چون سزد بر من پلیدی را گماشت
یک رگم زیشان بد و آن را برید
در من آن بدرگ کجا خواهد رسید
یک نشان آدم آن بود از ازل
که ملایک سر نهندش از محل
یک نشان دیگر آنک آن بلیس
ننهدش سر که منم شاه و رئیس
پس اگر ابلیس هم ساجد شدی
او نبودی آدم او غیری بدی
هم سجود هر ملک میزان اوست
هم جحود آن عدو برهان اوست
هم گواه اوست اقرار ملک
هم گواه اوست کفران سگک
English translation
A certain sage said: I once saw running together A crow and a stork in the wilderness. I was struck with wonder; I sought to know their condition, To see what common measure I might find between them. When I drew near, bewildered and dazed, I saw for myself that both of them were lame. Especially a royal falcon that was of the Throne, Paired with an owl that was of the earth. One was the sun of the highest heavens (ʿilliyyīn), And the other a bat from the depths of sijjīn. One was a light, free of every flaw, And the other a blind beggar at every door. One was a moon striking against the Pleiades, And the other a worm living in dung. One had the face of Joseph and the breath of Jesus, And the other was a wolf, or a bell-laden donkey. One had soared into the Placeless (lā-makān), And the other lay in the hayloft like dogs. In the spiritual tongue, the rose speaks to the dung-beetle, Saying: "O foul-armpit one, If you flee from the rose garden, without doubt That very revulsion is the perfection of the garden. My jealous honor strikes a warning over your head: 'O worthless straw, be gone from here!' And if you mingle with me, O base one, The suspicion arises that you are from my mine. The meadow befits nightingales; For the dung-beetle, dung is a better abode. Since God has kept me pure from filth, How would it be fitting to assign filth to me? One vein of mine was of their kind, and that was severed— Where would that evil vein now reach within me? One sign of Adam from eternity was That the angels bowed their heads to him from their station. Another sign was that Iblis Would not bow to him, saying: 'I am the king and chief.' So if Iblis too had prostrated himself, He would not have been Adam—he would have been another. Both the prostration of every angel is his measure, And the denial of that enemy is his proof. The acknowledgment of the angel is his witness, And the ingratitude of that wretch is also his witness.
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Islam
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Persian Literature Prerequisite Course
Learn After
The Metaphors of the Lame Birds and Spiritual Incompatibility in the Masnavi
دفتر سوم - بخش ۲۱۳ - جذب هر عنصری جنس خود را کی در ترکیب آدمی محتبس شده است به غیر جنس / Book Three - Section 213 - The Attraction of Every Element to Its Own Kind, Which is Imprisoned in the Composition of Man with What is Not of Its Kind