هر یک از ره این نشانها ز آن دهند ** تا گمان آید که ایشان ز آن دهاند
Each one (of them) gives these indications of the Way, in order that it may be supposed that they belong to that Village.
این حقیقت دان نه حقاند این همه ** نی بکلی گمرهانند این رمه
Know the truth to be this, (that) all these (various persons) are not in the right; nor (again) are this herd entirely astray,
ز انکه بیحق باطلی ناید پدید ** قلب را ابله به بوی زر خرید
Because nothing false is shown without the True: the fool bought (desired) spurious coin in the hope of (its being) gold.
گر نبودی در جهان نقدی روان ** قلبها را خرج کردن کی توان
If there were no current (genuine) coin in the world, how would it be possible to issue false coins?
تا نباشد راست کی باشد دروغ ** آن دروغ از راست میگیرد فروغ2930
Unless there be truth, how should there be falsehood? That falsehood receives brilliance (prestige and reputation) from truth.
بر امید راست کژ را میخرند ** زهر در قندی رود آن گه خورند
They buy (desire) the wrong in hope of (its being) the right: (if) poison go into a piece of sugar, then (and then only) they eat (poison).
گر نباشد گندم محبوب نوش ** چه برد گندمنمای جو فروش
If there be no savoury wheat, what shall he get who sells barley, pretending that it is wheat?
پس مگو کاین جمله دمها باطلند ** باطلان بر بوی حق دام دلند
Do not say, then, that all these utterances are false: the false (pretenders) are a snare to the heart on the ground of (because they give) hope of truth.
پس مگو جمله خیال است و ضلال ** بیحقیقت نیست در عالم خیال
Do not say, then, that all (this) is phantasy and error: without truth phantasy exists not in the world.
حق شب قدر است در شبها نهان ** تا کند جان هر شبی را امتحان2935
Truth is the Night of Power (which is) hidden amidst the (other) nights in order that the soul may make trial of every night.
نه همه شبها بود قدر ای جوان ** نه همه شبها بود خالی از آن
Not all nights are (the Night of) Power, O youth, nor are all nights void of that (Night).
در میان دلق پوشان یک فقیر ** امتحان کن و آن که حق است آن بگیر
Amongst the wearers of the dervish-cloak there is one (true) dervish: make trial, and accept him that is true.
مومن کیس ممیز کو که تا ** باز داند هیزکان را از فتی
Where is the sagacious and discerning believer, that he may distinguish effeminate wretches from men?
گر نه معیوبات باشد در جهان ** تاجران باشند جمله ابلهان
If there be no faulty things in the world, all fools would be (shrewd) merchants.
پس بود کالا شناسی سخت سهل ** چون که عیبی نیست چه نااهل و اهل2940
Then it would be very easy to know (the value of) goods: when there is no defect, what (is the difference between) the incompetent and the competent (appraiser)?
ور همه عیب است دانش سود نیست ** چون همه چوب است اینجا عود نیست
And if everything is faulty, knowledge is of no advantage: since everything here is (common) wood, aloes-wood is not (to be found).
آن که گوید جمله حقند احمقی است ** و انکه گوید جمله باطل او شقی است
He that says, “All are true”—’tis folly (on his part); and he that says, “All are false”—he is damned.
تاجران انبیا کردند سود ** تاجران رنگ و بو کور و کبود
Those who trade with the prophets have gained (thereby); those who trade with colour and scent (worldly vanities) are blind and blue (miserable).
مینماید مار اندر چشم مال ** هر دو چشم خویش را نیکو بمال
The snake (már) appears in the eye as riches (mál): rub both your eyes well!
منگر اندر غبطهی این بیع و سود ** بنگر اندر خسر فرعون و ثمود2945
Do not consider the happiness of this (worldly) traffic and profit: consider the perdition of Pharaoh and Thamúd.
امتحان هر چیزی تا ظاهر شود خیر و شری که در وی است
On making trial of everything, so that the good and evil which are in it may be brought to view.
اندر این گردون مکرر کن نظر ** ز انکه حق فرمود ثم ارجع بصر
Contemplate the sky repeatedly, for God hath said, Then turn thy gaze again (towards it).
یک نظر قانع مشو زین سقف نور ** بارها بنگر ببین هل من فطور
As regards this roof of light, be not content with one look: look (many) times, see, Are there any flaws?
چون که گفتت کاندر این سقف نکو ** بارها بنگر چو مرد عیب جو
Since He hath told you to look ofttimes at this goodly roof, as a man seeking faults,
پس زمین تیره را دانی که چند ** دیدن و تمییز باید در پسند
You may know, then, how much seeing and discerning the dark earth needs, to gain approval.
تا بپالاییم صافان را ز درد ** چند باید عقل ما را رنج برد2950
In order that we may strain the pure (folk) from the dregs, how much tribulation must our minds endure!
امتحانهای زمستان و خزان ** تاب تابستان بهار همچو جان
The trials of winter and autumn, the heat of summer, spring like the spirit (of life),
بادها و ابرها و برقها ** تا پدید آرد عوارض فرقها
Winds and clouds and lightnings—(all these are to the end) that (such) happenings may bring distinctions into view;
تا برون آرد زمین خاک رنگ ** هر چه اندر جیب دارد لعل و سنگ
(To the end) that dust-coloured (dusky) earth may bring forth all that it holds in its bosom, (whether) ruby or stone.
هر چه دزدیده ست این خاک دژم ** از خزانهی حق و دریای کرم
Whatsoever this dark earth has stolen from the Treasury of God and the Sea of Bounty—
شحنهی تقدیر گوید راست گو ** آن چه بردی شرح واده مو به مو2955
Providence, the (Divine) governor, says, “Tell the truth! Declare what thou hast carried off, hair by hair.”
دزد یعنی خاک گوید هیچ هیچ ** شحنه او را در کشد در پیچ پیچ
The thief, that is, the earth, says, “Nothing, nothing!” The Governor (then) puts it to the torture.
شحنه گاهش لطف گوید چون شکر ** گه بر آویزد کند هر چه بتر
Sometimes the Governor speaks to it with kindness (sweet) as sugar; sometimes he hangs it up (in the air), and does his worst,
تا میان قهر و لطف آن خفیهها ** ظاهر آید ز آتش خوف و رجا
In order that, between force and favour, those concealed things may be brought to sight through the fire of fear and hope.
آن بهاران لطف شحنهی کبریاست ** و آن خزان تخویف و تهدید خداست
Spring is the kindness of the Almighty Governor, and Autumn is God's menace and intimidation,
و آن زمستان چار میخ معنوی ** تا تو ای دزد خفی ظاهر شوی2960
And Winter is the allegorical crucifixion, to the end that thou, O hidden thief, mayst be exposed.
پس مجاهد را زمانی بسط دل ** یک زمانی قبض و درد و غش و غل
Then (again), he that wages the (spiritual) warfare has at one time (joyous) expansion of heart, at another time (grievous) oppression and pain and torment,
ز انکه این آب و گلی کابدان ماست ** منکر و دزد و ضیای جان ماست
Because this water and clay, which is (the stuff of) our bodies, is the denier (enemy) and thief of the light of (our) souls.
حق تعالی گرم و سرد و رنج و درد ** بر تن ما مینهد ای شیر مرد
The High God lays upon our body, O man of fortitude, heat and cold and grief and pain,
خوف و جوع و نقص اموال و بدن ** جمله بهر نقد جان ظاهر شدن
Fear and hunger and impairment of wealth and body—all for the sake of the soul's coin being brought into sight (and use).
این وعید و وعدهها انگیخته ست ** بهر این نیک و بدی کامیخته ست2965
These threats and promises He hath sent forth on account of this good and evil which He hath mingled.
چون که حق و باطلی آمیختند ** نقد و قلب اندر حرمدان ریختند
Inasmuch as truth and falsehood have been mingled, and the good and bad coin have been poured into the travelling-bag,
پس محک میبایدش بگزیدهای ** در حقایق امتحانها دیدهای
Therefore they need a picked touchstone, one that has undergone (many) tests in (assaying) realities,
تا شود فاروق این تزویرها ** تا بود دستور این تدبیرها
So that it may become a criterion for these impostures; so that it may be a standard for these acts of providence.
شیر ده ای مادر موسی و را ** و اندر آب افکن میندیش از بلا
Give him milk, O mother of Moses, and cast him into the water: be not afraid of (putting him to) the trial.
هر که در روز أ لست آن شیر خورد ** همچو موسی شیر را تمییز کرد2970
Whoever drank that milk on the Day of Alast distinguishes the milk (in this world), even as Moses (distinguished and knew his mother's milk).
گر تو بر تمییز طفلت مولعی ** این زمان یا ام موسی ارضعی
If thou wishest fondly for thy child's discrimination (and recognition), suckle (him) now, O mother of Moses,
تا ببیند طعم شیر مادرش ** تا فرو ناید بدایهی بد سرش
That he may know the taste of his mother's milk, and that his head may not sink to (desire and accept the milk of) a bad nurse.
شرح فایدهی حکایت آن شخص شتر جوینده
Explaining the moral of the story of the person seeking (the lost) camel.
اشتری گم کردهای ای معتمد ** هر کسی ز اشتر نشانت میدهد
You have lost a camel, O trusty (friend), and every one is giving you a clue to the camel.
تو نمیدانی که آن اشتر کجاست ** لیک دانی کاین نشانیها خطاست
You know not where the camel is, but you know that these clues are wrong.
و انکه اشتر گم نکرد او از مری ** همچو آن گم کرده جوید اشتری2975
And he that has not lost a camel—he (too) in contention seeks a camel, just like him who has (really) lost it,