مصطفایی کو که جسمش جان بود ** تا که رحمن علم‌القرآن بود
Where is a Mustafá (Mohammed) whose body is spirit, so that the Merciful (God) should teach (him) the Qur’án?
اهل تن را جمله علم بالقلم ** واسطه افراشت در بذل کرم
For all those who are attached to the body He (God), in profusion of bounty, raised (the banner of) “He taught by the pen” as the means (of acquiring knowledge).
هر حریصی هست محروم ای پسر ** چون حریصان تگ مرو آهسته‌تر595
O son, every greedy person is deprived (of spiritual blessings): do not thou run like the greedy, (go) more slowly.
اندر آن ره رنجها دیدند و تاب ** چون عذاب مرغ خاکی در عذاب
On that journey they (the townsman's party) suffered pains and anguish like the torment of a land-bird in fresh water.
سیر گشته از ده و از روستا ** وز شکرریز چنان نا اوستا
They became sick of the village and the country and of the sugared expressions of such an uninstructed boor.
رسیدن خواجه و قومش به ده و نادیده و ناشناخته آوردن روستایی ایشان را
How the Khwája and his kinsfolk arrived at the village, and how the countryman pretended not to see or recognise them:
بعد ماهی چون رسیدند آن طرف ** بی‌نوا ایشان ستوران بی علف
When, after a month, they arrived in that quarter, themselves without provisions and their beasts without fodder,
روستایی بین که از بدنیتی ** می‌کند بعد اللتیا والتی
See how the countryman, from evil intent, still inflicts (on them) calamities small and great,
روی پنهان می‌کند زیشان بروز ** تا سوی باغش بنگشایند پوز600
And keeps his face hidden from them by day, lest they should open their mouths in the direction of his orchard.
آنچنان رو که همه رزق و شرست ** از مسلمانان نهان اولیترست
’Tis better that a face like that, which is wholly (composed of) hypocrisy and malice, should be hidden from Moslems.
رویها باشد که دیوان چون مگس ** بر سرش بنشسته باشند چون حرس
There are faces on which demons are settled like gnats, as (though they were) guardsmen.
چون ببینی روی او در تو فتند ** یا مبین آن رو چو دیدی خوش مخند
When you behold his (such a one's) face, they (the demons) fall upon you: either do not behold that face, (or) when you have beheld (it), do not laugh pleasantly.
در چنان روی خبیث عاصیه ** گفت یزدان نسفعن بالناصیه
Concerning such a wicked, sinful face God hath said, “Verily, We will drag (him) by the forelock.”
چون بپرسیدند و خانه‌ش یافتند ** همچو خویشان سوی در بشتافتند605
When they (the townsman's party) had made enquiry and found his (the countryman's) house, they hurried like kinsfolk to the door.
در فرو بستند اهل خانه‌اش ** خواجه شد زین کژروی دیوانه‌وش
(Thereupon) the people in his house bolted the door. At this perverseness, the Khwája became mad-like,
لیک هنگام درشتی هم نبود ** چون در افتادی بچه تیزی چه سود
But indeed it was no time for asperity: when you have fallen into the pit, what is the use of being enraged?
بر درش ماندند ایشان پنج روز ** شب بسرما روز خود خورشیدسوز
Five days they remained at his door: (they passed) the night in the cold, the day itself in the blaze of the sun.
نه ز غفلت بود ماندن نه خری ** بلک بود از اضطرار و بی‌خری
Their remaining (there) was not from heedlessness or asininity; nay, it was from necessity and want of an ass.
با لیمان بسته نیکان ز اضطرار ** شیر مرداری خورد از جوع زار610
From necessity, the good are (often) bound to the vile: from sore hunger the lion will eat a putrid carcase.
او همی‌دیدش همی‌کردش سلام ** که فلانم من مرا اینست نام
He (the townsman) would see him (the countryman) and salute him, saying, “I am so-and-so, this is my name.”
گفت باشد من چه دانم تو کیی ** یا پلیدی یا قرین پاکیی
“Maybe,” he said; “how should I know who thou art, whether thou art a dirty fellow or an honest gentleman?”
گفت این دم با قیامت شد شبیه ** تا برادر شد یفر من اخیه
“This moment,” said he, “resembles the Resurrection, since a brother has come to flee from his brother.”
شرح می‌کردش که من آنم که تو ** لوتها خوردی ز خوان من دوتو
He would explain to him (the countryman), saying, “I am he from whose table thou didst eat viands manifold.
آن فلان روزت خریدم آن متاع ** کل سر جاوز الاثنین شاع615
On such and such a day I bought that merchandise for thee: every secret that goes beyond the two (who share it) is published (to all).
سر مهر ما شنیدستند خلق ** شرم دارد رو چو نعمت خورد حلق
The people heard the secret of our affection; (as a rule) when the gullet has received bounty, the face hath (signs of) bashfulness.”
او همی‌گفتش چه گویی ترهات ** نه ترا دانم نه نام تو نه جات
He (the countryman) would say to him, “Why dost thou talk nonsense? I know neither thee nor thy name nor thy dwelling-place.”