چون از ایشان مجتمع بینی دو یار ** هم یکی باشند و هم ششصد هزار
When you see two of them met together as friends, they are one, and at the same time (they are) six hundred thousand.
بر مثال موجها اعدادشان ** در عدد آورده باشد بادشان185
Their numbers are in the likeness of waves: the wind will have brought them into number (into plurality from unity).
مفترق شد آفتاب جانها ** در درون روزن ابدان ما
The Sun, which is the spirits, became separated (broken into rays) in the windows, which are our bodies.
چون نظر در قرص داری خود یکی است ** و آن که شد محجوب ابدان در شکی است
When you gaze on the Sun's disk, it is itself one, but he that is screened by (his perception of) the bodies is in some doubt.
تفرقه در روح حیوانی بود ** نفس واحد روح انسانی بود
Separation (plurality) is in the animal spirit; the human spirit is one essence.
چون که حق رش علیهم نوره ** مفترق هرگز نگردد نور او
Inasmuch as God sprinkled His light upon them (mankind), (they are essentially one): His light never becomes separated (in reality).
یک زمان بگذار ای همره ملال ** تا بگویم وصف خالی ز آن جمال190
O my comrade on the way, dismiss thy weariness for a moment, that I may describe a single mole (grain) of that Beauty.
در بیان ناید جمال حال او ** هر دو عالم چیست عکس خال او
The beauty of His state cannot be set forth: what are both the worlds (temporal and spiritual)? The reflexion of His mole.
چون که من از خال خوبش دم زنم ** نطق میخواهد که بشکافد تنم
When I breathe a word concerning His beauteous mole, my speech would fain burst my body.
همچو موری اندر این خرمن خوشم ** تا فزون از خویش باری میکشم
Like an ant, I am so happy in this granary that I am dragging a burden too great for me.
بسته شدن تقریر معنی حکایت به سبب میل مستمع به استماع ظاهر صورت حکایت
How the explanation of the (inner) meaning of the tale was stopped because of the hearer's desire to hear the superficial form of it.
کی گذارد آن که رشک روشنی است ** تا بگویم آن چه فرض و گفتنی است
When will He who is envied by Light allow me to tell that which is obligatory and ought to be told?
بحر کف پیش آرد و سدی کند ** جر کند و ز بعد جر مدی کند195
The sea casts foam in front (of it) and makes a barrier: it draws back and after drawing back flows in (again).
این زمان بشنو چه مانع شد مگر ** مستمع را رفت دل جای دگر
Hear what has interfered (hindered my exposition) at the present time: methinks the hearer's mind has wandered elsewhere.
خاطرش شد سوی صوفی قنق ** اندر آن سودا فرو شد تا عنق
His thoughts have turned to the Súfí guest: he is sunk up to the neck (wholly absorbed) in that business.
لازم آمد باز رفتن زین مقال ** سوی آن افسانه بهر وصف حال
(Therefore) it behoves me to go back from this discourse to that story in order to describe what happened (to him).
صوفی آن صورت مپندار ای عزیز ** همچو طفلان تا کی از جوز و مویز
O dear friend, do not fancy the Súfí is the (external) form (which you behold): how long, like children, (will you be content) with walnuts and raisins?
جسم ما جوز و مویز است ای پسر ** گر تو مردی زین دو چیز اندر گذر200
Our body is (as) walnuts and raisins, O son; if you are a man, relinquish these two things;
ور تو اندر نگذری اکرام حق ** بگذراند مر ترا از نه طبق
And (even) if you do not relinquish them (by your own act), the grace of God will enable you to pass beyond the nine tiers (of Heaven).
بشنو اکنون صورت افسانه را ** لیک هین از که جدا کن دانه را
Now listen to the outward form of the tale, but take heed to separate the grain from the chaff.
.
.
حلقه‌ای آن صوفیان مستفید ** چون که در وجد و طرب آخر رسید
When at last (the meditation of) that circle of Súfís who were seeking (spiritual) profit came to an end (culminated) in ecstasy and enthusiasm,
خوان بیاوردند بهر میهمان ** از بهیمه یاد آورد آن زمان
They brought dishes of food for the guest, and he then bethought him of his beast.
گفت خادم را که در آخر برو ** راست کن بهر بهیمه کاه و جو205
He said to the famulus (the servant of the Súfís), “Go into the stable and make the straw and barley all right for the animal.”
گفت لا حول این چه افزون گفتن است ** از قدیم این کارها کار من است
“Good gracious!” he replied, “why this saying overmuch? These things have been my care since long ago.”
گفت تر کن آن جوش را از نخست ** کان خر پیر است و دندانهاش سست
The Súfí said, “First wet his barley, for ’tis an old ass, and his teeth are shaky.”
گفت لاحول این چه میگویی مها ** از من آموزند این ترتیبها
“Good gracious!” said he, “why are you telling (me) this, Sir? They are taught by me (to make) these arrangements.”
گفت پالانش فرو نه پیش پیش ** داروی منبل بنه بر پشت ریش
The Súfí said, “First of all take off his saddle and (then) put the salve of manbal on his sore back.”
گفت لاحول آخر ای حکمت گزار ** جنس تو مهمانم آمد صد هزار210
“Good gracious!” exclaimed the servant. “Why, O purveyor of wisdom, I have had a thousand guests of your sort,
جمله راضی رفتهاند از پیش ما ** هست مهمان جان ما و خویش ما
And all have departed from us well-pleased: the guest is (dear to us as) our life and our kinsman.”
گفت آبش ده و لیکن شیر گرم ** گفت لاحول از توام بگرفت شرم
The Súfí said, “Give him water, but (let it be) lukewarm.” “Good gracious!” cried the other, “I am ashamed of you.”
گفت اندر جو تو کمتر کاه کن ** گفت لاحول این سخن کوتاه کن
The Súfí said, “Put (only) a little straw in his barley.” “Good gracious! Cut short this speech,” he replied.
گفت جایش را بروب از سنگ و پشک ** ور بود تر ریز بر وی خاک خشک
The Súfí said, “Sweep his place (clear) of stones and dung, and if it is wet, sprinkle dry earth on it.”
گفت لاحول ای پدر لاحول کن ** با رسول اهل کمتر گو سخن215
“Good gracious!” cried he, “implore God's grace, O father and say little (give few instructions) to a messenger who knows his business.”
گفت بستان شانه پشت خر بخار ** گفت لاحول ای پدر شرمی بدار
The Súfí said, “Take the comb and curry the ass's back.” “Good gracious! do have some shame, O father,” said he.
خادم این گفت و میان را بست چست ** گفت رفتم کاه و جو آرم نخست
The servant said this and briskly girded up his loins. “I go,” said he; “first I will fetch the straw and barley.”
رفت و از آخر نکرد او هیچ یاد ** خواب خرگوشی بدان صوفی بداد
Off he went and never thought of the stable at all: he gave that Súfí (a pretence like) the sleep of the hare.
رفت خادم جانب اوباش چند ** کرد بر اندرز صوفی ریشخند
The servant went off to (join) some rascals and made a mockery of the Súfí's admonition.
صوفی از ره مانده بود و شد دراز ** خوابها میدید با چشم فراز220
The Súfí was fatigued by his journey and stretched his limbs (lay down to sleep): with his eyes closed he was dreaming
کان خرش در چنگ گرگی مانده بود ** پارهها از پشت و رانش میربود
That his ass was left (helpless) in the clutch of a wolf, (which) was tearing pieces (of flesh) from its back and thighs.
گفت لاحول این چه مالیخولیاست ** ای عجب آن خادم مشفق کجاست
“Good gracious!” he exclaimed, “what melancholy (madness) is this? Oh, where is that kindly servant?”
باز میدید آن خرش در راه رو ** گه به چاهی میفتاد و گه به گو
Again he would see his ass going along the road and falling now into a well and now into a ditch.
گونهگون میدید ناخوش واقعه ** فاتحه میخواند او و القارعه
He was dreaming various unpleasant dreams; he was reciting the Fátiha and the Qári‘a.
گفت چاره چیست یاران جستهاند ** رفتهاند و جمله درها بستهاند225
He said (to himself), “What can be done to help? My friends have hurried out: they have departed and made all the doors fast.”
باز میگفت ای عجب آن خادمک ** نه که با ما گشت هم نان و نمک
Again he would say, “Oh, I wonder—that wretched servant! Did not he partake of bread and salt with us?
من نکردم با وی الا لطف و لین ** او چرا با من کند بر عکس کین
I showed him nothing but courtesy and mildness: why should he on the contrary show hatred towards me?
هر عداوت را سبب باید سند ** ور نه جنسیت وفا تلقین کند
Every enmity must rest on some cause; otherwise, our common humanity would dictate faithfulness (in friendship).”
باز میگفت آدم با لطف وجود ** کی بر آن ابلیس جوری کرده بود
Then he would say again, “When had Adam, the kind and generous, done an injury to Iblís?
آدمی مر مار و کژدم را چه کرد ** کاو همیخواهد مر او را مرگ و درد230
What was done by man to snake and scorpion that they wish (to inflict) death and pain upon him?
گرگ را خود خاصیت بدریدن است ** این حسد در خلق آخر روشن است
To rend is the instinct of the wolf: after all, this envy is conspicuous in mankind.”
باز میگفت این گمان بد خطاست ** بر برادر این چنین ظنم چراست
Again he would say, “It is wrong thus to think evil: why have I such thoughts against my brother?”
باز گفتی حزم سوء الظن تست ** هر که بد ظن نیست کی ماند درست
Then he would say, “Prudence consists in your thinking evil: how shall he that thinks no evil remain unhurt?”