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2
3574-3583

  • گر بگویم نیم شب پیش توام ** هین مترس از شب که من خویش توام‏
  • If at midnight I say, “I am near you: come now, be not afraid of the night, for I am your kinsman,”

  • این دو دعوی پیش تو معنی بود ** چون شناسی بانگ خویشاوند خود 3575
  • These two assertions are to you reality, since you recognise the voice of your own relative.

  • پیشی و خویشی دو دعوی بود لیک ** هر دو معنی بود پیش فهم نیک‏
  • Nearness and kinship were (only) two assertions, but both (of them) were reality to the good understanding.

  • قرب آوازش گواهی می‏دهد ** کاین دم از نزدیک یاری می‏جهد
  • The proximity of the voice gives him (the hearer) testimony that these words spring from a near friend;

  • لذت آواز خویشاوند نیز ** شد گوا بر صدق آن خویش عزیز
  • Moreover, (his) delight at (hearing) the voice of his kinsman has borne witness to the truthfulness of that dear relative.

  • باز بی‏الهام احمق کاو ز جهل ** می‏نداند بانگ بیگانه ز اهل‏
  • Again, the uninspired fool who in his ignorance does not know a stranger's voice from a kinsman's—

  • پیش او دعوی بود گفتار او ** جهل او شد مایه‏ی انکار او 3580
  • To him his (the speaker's) words are (mere) assertion: his ignorance has become the source of his disbelief;

  • پیش زیرک کاندرونش نورهاست ** عین این آواز معنی بود راست‏
  • (But) to him of keen insight, within whom are the (spiritual) lights, the very nature of this voice was just the (immediate evidence of its) reality.

  • یا به تازی گفت یک تازی زبان ** که همی‏دانم زبان تازیان‏
  • Or (for example) one whose mother-tongue is Arabic says in Arabic, “I know the language of the Arabs.”

  • عین تازی گفتنش معنی بود ** گر چه تازی گفتنش دعوی بود
  • The very fact of his speaking in Arabic is (evidence of) the reality (of his assertion), although his saying (that he knows) Arabic is (only) an assertion.