1Cademy - بخش ۲۵ - خردنامه بقراط / Section 25 - The Wisdom-Book of Hippocrates (Khiradnama-yi Buqrat)

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Haft Awrang

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بخش ۲۵ - خردنامه بقراط / Section 25 - The Wisdom-Book of Hippocrates (Khiradnama-yi Buqrat)

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ز هر تار حکمت که او تافته ست
دو صد خرقه تن رفو یافته ست

ز نقشی که در خاطر آورده است
بسی صورت نادر آورده است

شنیدم که بود اندر آن روزگار
یکی پادشه بختش آموزگار

ازین چار مادر وز این نه پدر
ندادش خداوند جز یک پسر

رخش بود بدر سپهر جمال
ولی شد ز کاهش تنش چون هلال

حکیمان سپردند راه علاج
نشد دورش آن انحراف از مزاج

شه نامور خواند بقراط را
سبب دان تعدیل اخلاط را

سر و زر همه زیر پایش فشاند
به بالین آن دلربایش نشاند

چو خنیاگر چست پیشش نشست
سوی ساعدش برد چون عود دست

بر اوتار نبضش شد انگشت مال
نوایی نیامد برون زاعتدال

ز قاروره اش جست ازان پس دلیل
ندیدش تن از هیچ علت علیل

بدانست کان رنج و درد از دل است
تنش لاغر و چهره زرد از دل است

دگر باره دستش سوی نبض برد
به افسانه عشق نبضش فشرد

به نوعی دگر جنبش آغاز کرد
بر آن لحن رقصی عجب ساز کرد

یقین شد که عشقش ره دل زده ست
قدم در ره سخت مشکل زده ست

به خلوت درون دایه اش را بخواند
ز شهزاده با وی بسی قصه راند

در آن نکته از وی بیانی نیافت
وز آن راز با وی نشانی نیافت

به شه گفت تا پرده داران راز
که بودند بر راز او پرده ساز

گشایند پرده ز هر پردگی
چو برگ گل از نازپروردگی

کنیزان پوشیده رخ چون پری
در آیند در عرض جولانگری

به کف نبض شهزاده بقراط راد
نظر بر بتان پریرخ نهاد

بسا سرو گلرخ که بر وی گذشت
که نبض وی از جنبش خود نگشت

ز ناگه یکی ماه مشکین نقاب
برون آمد از پرده چون آفتاب

نگاری ز سر تا قدم جان پاک
ز هر تن مخاطب به روحی فداک

چو شهزاده را چشم بر وی فتاد
تو گویی مگر شعله در نی فتاد

به پهلوی او دل طپیدن گرفت
ز رخسار او خون چکیدن گرفت

ز نبضش قرار از دل آرام رفت
به همراهی آن گل اندام رفت

بدانست بقراط کان مهوش است
که شهزاده زو سینه در آتش است

از آنجا قدم جانب شاه زد
که شهزاده را دلبری راه زد

ز خورشیدرویی در آفاق طلق
فتاده ست همچون مه اندر محاق

بدان شوخ دارد گرفتاریی
جز این نبودش هیچ بیماریی

بپرسید شه کان دلارام کیست
مر او را نشیمن کجا نام چیست

بگفتا به جایی دل از دست داد
که انگشت نتوان بر آنجا نهاد

به صیدی کمند امید افکن است
که همخوابه مهد ناز من است

درین کهنه ویرانه گنج من اوست
سرور سرای سپنج من اوست

بدو گفت شه کای گرامی حکیم
دلی بهر فرزند دارم دو نیم

فرود آی ازین نیکرو بارگی
رهان خاطرم را ز غمخوارگی

ازین بارگی گر بتابی عنان
کشم مرکبی بهترت زیر ران

به شه گفت بقراط کای شهریار
کس از جان خود می نگیرد کنار

مر او چو جان است و جان را خلل
چو افتد نیابد کس آن را بدل

میانشان ازینسان جواب و سؤال
بسی رفت و کوته نشد قیل و قال

چو شه را برون نامد آن مه ز میغ
چو خورشید آهیخت رخشنده تیغ

که کام پسر زان سمنبر بده
و یا زیر شمشیر من سر بنه

بگفتا که عمری به هر داوری
کنی دعوی معدلت گستری

نباشد درین معدلت بوی خیر
که خود ندهی انصاف و جویی ز غیر

اگر قبله میل آن سرو بن
کنیز تو باشد همین حکم کن

شهش آفرین گفت کای رهنمون
که عقل تو از علمت آمد فزون

وجودت ز هر آفت آزاد باد
ز عقلت جهان حکمت آباد باد

گذشتم من از صحبت آن کنیز
اگر چه مرا بود چون جان عزیز

دل از صورت مهر او ساده کرد
فرستاد و تسلیم شهزاده کرد

چو شهزاده از لعل او کام یافت
ز بی صبری خویش آرام یافت

شب وی ازان مه شب قدر گشت
هلالش به یک چند شب بدر گشت

بیا ای تو را دل به حکمت گرو
دمی برگشا گوش حکمت شنو

بنه گوش دل را به فهم سلیم
بدان نکته هایی که گفت این حکیم

چه خوش گفت کای مانده در تاب و پیچ
قناعت کن از خوان گیتی به هیچ

کشش های حاجت ز خود دور کن
ز بی حاجتی سینه پر نور کن

چو بی حاجت است آن که مقصود توست
بدین نسبت خود به او کن درست

کسی را که بی حاجتی بیشتر
قدمگاه قربش بود پیشتر

به قوت کم از خوان گیتی بساز
مکن رنجت از بیش خوردن دراز

کم ناگوار اندک پر گزند
به از بیش اگر خود بود سودمند

چرا بیمت از فقر و بی سیمی است
که بی سیمیت عین بی بیمی است

تهیدست با ایمنی خفته جفت
به از مالداری که ایمن نخفت

مزن پشت پا بخت فیروز را
به قسمت سه کن هر شبانروز را

به بقراط شد علم طب آشکار
به او گشت قانون آن استوار

یکی را به تحصیل دانش گذار
که بی دانشی نیست جز عیب و عار

به دانش شو اندر دوم کارگر
سوم را به بی دانشان بر سپر

بدین نکته دانا و بخرد شدم
که دانا به نادانی خود شدم

نگویم ندانم که این اعتراف
ز دانایی خود بود محض لاف

بود پیش دانای مشکل گشای
تو مهمان جهان همچو مهمانسرای

بخور هر چه پیشت نهد میزبان
همه تن به شکرانه اش شوزبان

وگر هیچ ندهد تقاضا مکن
خیال طلب را به دل جا مکن

نعیمیست دنیا که پاینده نیست
به جز رنج و محنت فزاینده نیست

چو دستت دهد خیر می کن در او
نوابخشی غیر می کن در او

و گر نی ز ناداری خود منال
بود عرصه شکر واسع مجال

نبیند یکی حال یزدان شناس
که واجب نباشد بر آنش سپاس

ز ادبار شر رو نه اندر گریز
به اقبال هر خیر شو زود خیز

مرو روی در شغل شر چون خسان
وگر خیر باشد به غایت رسان

همی دار ازان طرف دامان نگاه
وز این بر سر خویش می نه کلاه

برآور به کار نکو در جهان
به عرض زمین نام و طول زمان

به صد نام اگر مرد نام آور است
طلبگار خیر از همه بهتر است

به هر لقمه زین خوان که دست آوری
تو را او خورد یا تو او را خوری

تو را او خورد چون بود ناگوار
تو او را خوری چون فتد سازگار

نترسد ز مرگ آن که تسلیم اوست
اگر تلخیی هست در بیم اوست

مبر چیزها را برون زاعتدال
مکن تارک طبع را پایمال

گر آبت زلال است و نقلت شکر
به اندازه نوش و به اندازه خور

فراش ار حریر است و همخوابه حور
منه پای بیرون خیر الامور

میان دو کس معنی زیرکی
بود مایه اتحاد و یکی

همه زیرکان زان به هم دوستند
یکی مغز را گشته صد پوستند

ولی هست در دیده اعتبار
طریق جهالت هزاران هزار

دو جاهل به هم متحد نیستند
ره عقل را معتقد نیستند

ز عاقل بسی تا به جاهل ره است
ره هر یکی زان دگر کوته است

کی آید به هم راست پیوندشان
به هم هست پیوندشان بندشان

English translation

From every thread of wisdom that he spun, two hundred cloaks for the body have been mended. From every image he brought to mind, he produced many a rare form. I heard that in that age there was a king whose fortune was his teacher. From these four mothers (the elements) and these nine fathers (the heavens), God gave him none but a single son. His face was the full moon of beauty's sphere, but from wasting his body became like a crescent. The physicians pursued the path of cure, yet that deviation of temperament did not leave him. The renowned king summoned Hippocrates, the knower of causes, the balancer of the humors. He scattered life and gold beneath his feet, and seated him at the bedside of that beloved. Like a nimble minstrel he sat before him, and brought his hand to his forearm as to a lute. His finger played upon the strings of his pulse; no melody came forth beyond equilibrium. After that he sought a sign from his urine-flask; he found his body sick from no ailment. He knew that that pain and grief was from the heart; his body thin and his face yellow because of the heart. Once more he brought his hand to the pulse; with tales of love he pressed the pulse. It began to stir in another manner; to that melody it struck up a wondrous dance. It became certain that love had waylaid his heart, that he had set foot on a most difficult road. In private he summoned the prince's nurse, and told her many things about the prince. In that subtle matter he got no explanation from her, and found no trace of that secret with her. He told the king that the veil-keepers of the secret, who were the veil-makers of his secret, should draw back the veil from every veiled one, like a rose petal unfolding from tender nurture. The slave-girls, veiled of face like fairies, should come forth in a parade of display. Noble Hippocrates, the prince's pulse in his palm, set his gaze upon the fairy-faced idols. Many a rose-cheeked cypress passed before him, yet his pulse did not turn from its own beat. Suddenly a moon with a musky veil came out from behind the curtain like the sun. A beauty pure of soul from head to foot, addressed by every being with 'may my spirit be your ransom.' When the prince's eye fell upon her, you would say a flame had dropped into a reed. At his side his heart began to throb; from his cheek blood began to trickle. Steadiness left his pulse from the once-calm heart; it went off accompanying that rose-bodied one. Hippocrates knew it was that moon-like one for whom the prince's breast was afire. From there he stepped toward the king, (saying) that a sweetheart had waylaid the prince; from a sun-faced one in the open horizons he has fallen like the moon into eclipse. He has an entanglement with that playful one; other than this he has no illness at all. The king asked who that heart-soother is, where her dwelling, what her name. He said: he lost his heart in a place upon which one cannot lay a finger. He casts the lasso of hope at a prey who is the bedfellow of my own cradle of luxury. In this old ruin she is my treasure; she is the joy of my transient abode. The king said to him: O honored sage, I have a heart torn in two for my son. Come down from this fine-faced mount (relent); free my mind from this grieving. If you turn the rein from this mount, I will bring a better steed beneath you. Hippocrates said to the king: O sovereign, no one lets go of his own soul. She is like his soul, and when harm befalls the soul, no one finds a replacement for it. Between them, answer and question went on at length in this way, and the talk did not grow short. When that moon would not emerge from the cloud for the king, like the sun he drew a shining sword, (saying) either grant the son's desire from that jasmine-breasted one, or lay your head beneath my sword. He said: for a lifetime, in every judgment, you claim to spread justice. There is no scent of good in this justice, that you yourself withhold fairness yet seek it from another. If the object of that cypress's longing were your own slave-girl, pass this very judgment. The king praised him: O guide, whose intellect has surpassed your knowledge, may your being be free from every affliction; may the world be made prosperous with wisdom by your intellect. I have given up the company of that slave-girl, though she was dear to me as life. He cleared his heart of the image of her love, sent her, and delivered her to the prince. When the prince obtained his desire from her ruby lips, he found rest from his own impatience. His night, through that moon, became the Night of Power; his crescent, after some nights, became the full moon. Come, O you whose heart is pledged to wisdom, open your ear a moment and hear wisdom. Set the ear of your heart, with sound understanding, upon the subtle points this sage has spoken. How well he said: O you left in torment and twisting, be content with nothing from the world's table. Drive away the pulls of need from yourself; with needlessness fill your breast with light. Since the One who is your goal is without need, by this relation make yourself right with Him. Whoever has more needlessness, his standing-place of nearness (to God) is more advanced. Make do with little food from the world's table; do not prolong your suffering by eating more. A little that is indigestible and mildly harmful is better than much, even were it beneficial. Why is your fear from poverty and pennilessness, when your pennilessness is the very essence of fearlessness? The empty-handed one asleep, paired with security, is better than a wealthy one who never slept secure. Do not spurn triumphant fortune; divide each day and night into three. Through Hippocrates the science of medicine became manifest; through him its canon became firm. Spend one part on acquiring knowledge, for ignorance is nothing but fault and shame. In the second, become active with knowledge; the third, hold as a shield against the ignorant. By this subtlety I became wise and sagacious: that I became aware of my own ignorance. I do not say 'I do not know,' for such a confession would be sheer boasting of one's own knowledge. Before the problem-solving wise one, you are a guest of the world as though it were a guesthouse. Eat whatever the host sets before you; become all tongue in thanks to him. And if he gives nothing, make no demand; give the thought of asking no place in your heart. The world is a blessing that does not endure; it is nothing but ever-increasing pain and toil. When you have the means, do good with it; bestow bounty upon others with it. And if not, do not complain of your poverty; the field of thanksgiving has wide scope. The God-knower sees not a single state upon which thanks are not incumbent. Turn away in flight from the ill-fortune of evil; rise swiftly toward the good-fortune of every good. Do not set your face to the work of evil like base folk; and if it is good, carry it to the utmost. Keep the skirt of your garment guarded from that side (of evil), and from this (of good) set a crown upon your head. Raise up, through good deeds in the world, a name across the breadth of the earth and the length of time. Though a man be renowned by a hundred names, the seeker of good is best of all. With every morsel from this table that you acquire, either it devours you or you devour it. It devours you when it proves indigestible; you devour it when it turns out agreeable. He who is submitted to death does not fear death; if any bitterness remains, it lies in the fear of it. Do not carry things beyond moderation; do not trample the crown that is nature's due. If your water is pure and your confection is sugar, drink in measure and eat in measure. If your bedding is silk and your bedfellow a houri, do not step beyond the best of affairs (moderation). Between two persons, the meaning of cleverness is the source of union and oneness. All the clever are therefore friends with one another; they have become a hundred husks around a single kernel. But in the eye of discernment, the paths of ignorance are thousands upon thousands. Two ignorant ones are not united with each other; they hold no belief in the path of reason. From the wise to the ignorant there is a long road; the way of each wise one to the other is short. When would their bond ever come together straight? Their bond with each other is itself their shackle.

Updated 2026-07-19

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