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,
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.
او نشان کژ بنشناسد ز راست ** لیک گفتت آن مقلد را عصاست
He does not know wrong clues from right, but your words are a cue to that imitator.
چون نشان راست گویند و شبیه ** پس یقین گردد ترا لا ریب فیه2980
When they mention right and likely clues, then comes to you the certainty in which there is no doubt.
آن شفای جان رنجورت شود ** رنگ روی و صحت و زورت شود
That (clue) becomes balm to your sick soul; it becomes (brings) colour to your face and health and strength to you.
چشم تو روشن شود پایت دوان ** جسم تو جان گردد و جانت روان
Your eye becomes bright, your foot nimble; your body becomes (the vital) soul, and your (vital) soul (the rational) spirit.
پس بگویی راست گفتی ای امین ** این نشانیها بلاغ آمد مبین
Then you will say, “O trusted (friend), you have spoken the truth: these clues are a clear deliverance (communication and message).
فیه آیات ثقات بینات ** این براتی باشد و قدر نجات
Therein are (manifest) signs, sure informations, (distinct) evidences: this is a title-deed and an ordainment of salvation.”
این نشان چون داد گویی پیش رو ** وقت آهنگ است پیش آهنگ شو2985
When he has given this clue, you will say, “Go before (me)! It is time for (setting out on) the enterprise: be thou the leader!
پی روی تو کنم ای راست گو ** بوی بردی ز اشترم بنما که کو
I will follow thee, O truth-teller: thou hast got scent of my camel: show (me) where (it is).”
پیش آن کس که نه صاحب اشتری ست ** کاو در این جست شتر بهر مری ست
(But) to that person who is not the owner of a camel, and who is (engaged) in this quest of the camel for contention's sake—