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2
2951-3000

  • 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.

  • 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 فیه‏ 2980
  • 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 شو 2985
  • 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—

  • زین نشان راست نفزودش یقین ** جز ز عکس ناقه جوی راستین‏
  • His certainty is not increased by this right clue, save through reflexion from the true camel-seeker.

  • بوی برد از جد و گرمیهای او ** که گزافه نیست این هیهای او
  • From his (the latter's) earnestness and ardour he (the imitator) gets a scent (inkling) that these wild outcries of his are not (mere) babble.

  • اندر این اشتر نبودش حق ولی ** اشتری گم کرده است او هم بلی‏ 2990
  • He (the imitator) had no just claim to this camel, but he too has lost a camel; yes, (he has).

  • طمع ناقه‏ی غیر رو پوشش شده ** آنچ ازو گم شد فراموشش شده‏
  • Desire for another's camel has become a veil to him, (so that) he has forgotten what he (himself) has lost.

  • هر کجا او می‏دود این می‏دود ** از طمع هم درد صاحب می‏شود
  • Wherever he (the owner) runs, this one (the imitator) runs: from cupidity, he becomes a partner in the owner's pain.

  • کاذبی یا صادقی چون شد روان ** آن دروغش راستی شد ناگهان‏
  • When a liar sets out (to journey) with a truthful man, his falsehood turns to truth of a sudden.

  • اندر آن صحرا که آن اشتر شتافت ** اشتر خود نیز آن دیگر بیافت‏
  • In the desert whither that camel had hastened, the other one (the imitator) also found his own camel.

  • چون بدیدش یاد آورد آن خویش ** بی‏طمع شد ز اشتر آن یار و خویش‏ 2995
  • As soon as he saw it, he remembered his own, and ceased to covet the camel of that friend and kinsman.

  • آن مقلد شد محقق چون بدید ** اشتر خود را که آن جا می‏چرید
  • That imitator became a true searcher when he saw his camel browsing there.

  • او طلب کار شتر آن لحظه گشت ** می‏نجستش تا ندید او را به دشت‏
  • (Only) at that moment did he become a seeker of the camel: he was never (truly) seeking it till he saw it in the desert.

  • بعد از آن تنها روی آغاز کرد ** چشم سوی ناقه‏ی خود باز کرد
  • After that, he began to go alone: he opened his eyes (and went) towards his own camel.

  • گفت آن صادق مرا بگذاشتی ** تا به اکنون پاس من می‏داشتی‏
  • The sincere one said, “You have left me, (although) till now you were paying regard to me.”

  • گفت تا اکنون فسوسی بوده‏ام ** وز طمع در چاپلوسی بوده‏ام‏ 3000
  • He replied, “Hitherto I have been an idle scoffer and, from cupidity, have been (engaged) in flattering (thee);