English    Türkçe    فارسی   

2
513-562

  • بشنو این قصه پی تهدید را ** تا بدانی آفت تقلید را
  • Hear this (following) story as a deterrent, in order that you may know the banefulness of blind imitation.

  • فروختن صوفیان بهیمه‏ی مسافر را جهت سماع
  • How the Súfís sold the traveller's beast (to pay) for the (expenses of the) mystic dance.

  • صوفیی در خانقاه از ره رسید ** مرکب خود برد و در آخر کشید
  • A Súfí, after journeying, arrived at a monastery (for Súfís); he took his mount and led it to the stable.

  • آب کش داد و علف از دست خویش ** نه چنان صوفی که ما گفتیم پیش‏ 515
  • With his own hand he gave it a little water and some fodder: (he was) not such a Súfí as the one we told of before.

  • احتیاطش کرد از سهو و خباط ** چون قضا آید چه سود است احتیاط
  • He took precaution for it against neglect and craziness, (but) when the (Divine) destiny comes to pass, of what avail is precaution?

  • صوفیان در جوع بودند و فقیر ** کاد فقر أن یعی کفرا یبیر
  • The Súfís were destitute and poor: poverty almost comprises an infidelity that brings (the soul) to perdition.

  • ای توانگر که تو سیری هین مخند ** بر کجی آن فقیر دردمند
  • O thou rich man who art full fed, beware of laughing at the unrighteousness of the suffering poor.

  • از سر تقصیر آن صوفی رمه ** خر فروشی در گرفتند آن همه‏
  • On account of their destitution that Súfí flock, all of them, adopted (the expedient of) selling the ass,

  • کز ضرورت هست مرداری مباح ** بس فسادی کز ضرورت شد صلاح‏ 520
  • Saying, “(In case) of necessity a carcase is lawful (food); (there is) many a vicious act that necessity made a virtuous one.”

  • هم در آن دم آن خرک بفروختند ** لوت آوردند و شمع افروختند
  • They instantly sold the little ass; they fetched dainty viands and lit candles.

  • ولوله افتاد اندر خانقه ** کامشبان لوت و سماع است و شره‏
  • Jubilation arose in the monastery: (they cried), “To-night there are dainties and music and dancing and voracity.

  • چند از این صبر و از این سه روزه چند ** چند از این زنبیل و این دریوزه چند
  • How much (more) of this (carrying the) wallet and this beggary? How much (more) of this patience and of this three-day fasting?

  • ما هم از خلقیم و جان داریم ما ** دولت امشب میهمان داریم ما
  • We also are of (God's) creatures, we have soul. Good luck (is ours) to-night: we have the guest (to entertain).”

  • تخم باطل را از آن می‏کاشتند ** کان که آن جان نیست جان پنداشتند 525
  • Thereby they were sowing the seed of falsehood, for they deemed soul that which is not soul.

  • و آن مسافر نیز از راه دراز ** خسته بود و دید آن اقبال و ناز
  • And the traveller, too, was tired by the long journey and (gladly) saw that favour and fondness (with which they regarded him).

  • صوفیانش یک به یک بنواختند ** نرد خدمتهای خوش می‏باختند
  • The Súfís, one by one, caressed him: they were playing the game of (bestowing) pleasant attentions (on him).

  • گفت چون می‏دید میلانشان به وی ** گر طرب امشب نخواهم کرد کی‏
  • When he saw their affection towards him, he said, “If I don't make merry to-night, when (shall I do so)?”

  • لوت خوردند و سماع آغاز کرد ** خانقه تا سقف شد پر دود و گرد
  • They ate the viands and began the samá‘ (musical dance); the monastery was filled with smoke and dust up to the roof—

  • دود مطبخ گرد آن پا کوفتن ** ز اشتیاق و وجد جان آشوفتن‏ 530
  • The smoke of the kitchen, the dust of (raised by) beating the feet (dancing), the tumult (caused) by longing and ecstasy of spirit.

  • گاه دست افشان قدم می‏کوفتند ** گه به سجده صفه را می‏روفتند
  • Now, waving their hands, they would beat (the ground with) their feet; now, in (religious) prostration, they would sweep the dais (with their foreheads).

  • دیر یابد صوفی آز از روزگار ** ز آن سبب صوفی بود بسیار خوار
  • (Only) after long (waiting) does the Súfí gain his desire (the satisfaction of his appetite) from Fortune: for that reason the Súfí is a great eater;

  • جز مگر آن صوفیی کز نور حق ** سیر خورد او فارغ است از ننگ دق‏
  • Except, to be sure, the Súfí who has eaten his fill of the Light of God: he is free from the shame of beggary;

  • از هزاران اندکی زین صوفیند ** باقیان در دولت او می‏زیند
  • (But) of these Súfís there are (only) a few among thousands; the rest are living in (under the protection of) his (the perfect Súfí's spiritual) empire.

  • چون سماع آمد از اول تا کران ** مطرب آغازید یک ضرب گران‏ 535
  • When the samá‘ had come (run its course) from beginning to end, the minstrel struck up a heavy (deep-sounding) strain.

  • خر برفت و خر برفت آغاز کرد ** زین حراره جمله را انباز کرد
  • He commenced (to sing), "The ass is gone, and the ass is gone": he made the whole (company) sharers in this ditty.

  • زین حراره پای کوبان تا سحر ** کف‏زنان خر رفت و خر رفت ای پسر
  • From this enthusiasm (they continued) beating their feet (dancing) to this ditty till dawn, clapping their hands (and singing), "The ass is gone, the ass is gone!"

  • از ره تقلید آن صوفی همین ** خر برفت آغاز کرد اندر حنین‏
  • By way of imitation that Súfí began (to sing) in (tones of) impassioned feeling this same (phrase), “The ass is gone.”

  • چون گذشت آن نوش و جوش و آن سماع ** روز گشت و جمله گفتند الوداع‏
  • When the pleasure and excitement and music and dancing were over, day dawned and they all said, “Farewell!”

  • خانقه خالی شد و صوفی بماند ** گرد از رخت آن مسافر می‏فشاند 540
  • The monastery was deserted, and the Súfí remained (alone): that traveller set about shaking the dust from his baggage.

  • رخت از حجره برون آورد او ** تا به خر بر بندد آن همراه جو
  • He brought out the baggage from his cell, in order that he might tie it on the ass, (for he was) desirous of (finding) people to travel with.

  • تا رسد در همرهان او می‏شتافت ** رفت در آخر خر خود را نیافت‏
  • He was hurrying that he might overtake his fellow-travellers; he went into the stable but did not find the ass.

  • گفت آن خادم به آبش برده است ** ز انکه خر دوش آب کمتر خورده است‏
  • He said, “The servant has taken it (the ass) to water, because it drank little water last night.”

  • خادم آمد گفت صوفی خر کجاست ** گفت خادم ریش بین جنگی بخاست‏
  • The servant came, and the Súfí said to him, “Where is the ass?” “Look at your beard,” replied the servant, and a quarrel arose.

  • گفت من خر را به تو بسپرده‏ام ** من ترا بر خر موکل کرده‏ام‏ 545
  • He (the Súfí) said, “I have entrusted the ass to you, I have put you in charge of the ass.

  • از تو خواهم آن چه من دادم به تو ** باز ده آن چه فرستادم به تو
  • Discuss (the matter) with propriety, don't argue: deliver back to me what I delivered to you.

  • بحث با توجیه کن حجت میار ** آن چه بسپردم ترا واپس سپار
  • I demand from you what I gave to you: return that which I sent to you.

  • گفت پیغمبر که دستت هر چه برد ** بایدش در عاقبت واپس سپرد
  • The Prophet said that whatever your hand has taken must in the end be restored (to its owner).

  • ور نه‏ای از سرکشی راضی بدین ** نک من و تو خانه‏ی قاضی دین‏
  • And if you, from insolence, are not content with this, look here, let us (go) to the house of the Cadi of (our) religion.”

  • گفت من مغلوب بودم صوفیان ** حمله آوردند و بودم بیم جان‏ 550
  • The servant said, “I was overpowered: the Súfís rushed (on me), and I was in fear for my life.

  • تو جگر بندی میان گربگان ** اندر اندازی و جویی ز آن نشان‏
  • Do you throw a liver with the parts next it amongst cats, and (then) seek the trace of it?

  • در میان صد گرسنه گرده‏ای ** پیش صد سگ گربه‏ی پژمرده‏ای‏
  • One cake of bread amongst a hundred hungry people, one wasted (starved) cat before a hundred dogs?”

  • گفت گیرم کز تو ظلما بستدند ** قاصد خون من مسکین شدند
  • “I suppose,” said the Súfí, “that they took it (the ass) from you by violence, (and thereby) aimed at the life of wretched me;

  • تو نیایی و نگویی مر مرا ** که خرت را می‏برند ای بی‏نوا
  • (And seeing this) you would not come and say to me, ‘They are taking away your ass, O poor man!’

  • تا خر از هر که بود من واخرم ** ور نه توزیعی کنند ایشان زرم‏ 555
  • So that I might buy back the ass from (the purchaser) whoever he is, or else they might divide my money (amongst themselves and return the ass to me).

  • صد تدارک بود چون حاضر بدند ** این زمان هر یک به اقلیمی شدند
  • There were a hundred ways of mending (the injury) when they (the Súfís) were present, (but) now each one is gone to a (different) clime.

  • من که را گیرم که را قاضی برم ** این قضا خود از تو آمد بر سرم‏
  • Whom should I seize? Whom should I take to the Cadi? ’Tis from you in sooth that this judgement has come upon me.

  • چون نیایی و نگویی ای غریب ** پیش آمد این چنین ظلمی مهیب‏
  • How wouldn't you come and say (to me), ‘O stranger, such a terrible outrage has occurred’?”

  • گفت و الله آمدم من بارها ** تا ترا واقف کنم زین کارها
  • “By God,” said he, “I came several times to inform you of these doings,

  • تو همی‏گفتی که خر رفت ای پسر ** از همه گویندگان با ذوق‏تر 560
  • (But) you were always saying, ‘The ass is gone, O son,’ with more gusto than all (the others) who said it.

  • باز می‏گشتم که او خود واقف است ** زین قضا راضی است مردی عارف است‏
  • (So) I was (always) going back, (thinking), ‘He himself is aware; he is satisfied with this (Divine) judgement: he is a man that knows (God)’.”

  • گفت آن را جمله می‏گفتند خوش ** مر مرا هم ذوق آمد گفتنش‏
  • The Súfí said, “They all were saying (it) merrily, (so) I also took delight in saying it.