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2
2929-2978

  • 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 فروغ‏ 2930
  • 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 امتحان‏ 2935
  • 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 اهل‏ 2940
  • 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 ثمود 2945
  • 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 برد 2950
  • 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 مو 2955
  • 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 شوی‏ 2960
  • 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 ست‏ 2965
  • 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 کرد 2970
  • 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 اشتری‏ 2975
  • And he that has not lost a camel—he (too) in contention seeks a camel, just like him who has (really) lost it,

  • که بلی من هم شتر گم کرده‏ام ** هر که یابد اجرتش آورده‏ام‏
  • Saying, “Yes; I too have lost a camel: I have brought a reward for any one who may find it.”

  • تا در اشتر با تو انبازی کند ** بهر طمع اشتر این بازی کند
  • (He says this) that he may take a partner's share with you in the camel: he plays this trick because of coveting the camel.

  • هر چه را گویی خطا بود آن نشان ** او به تقلید تو می‏گوید همان‏
  • If you say to any one, “That clue was false,” he (the pretender), in imitation of you, says the same.