مونسی مگزین خسی را از خسی ** عاریت باشد درو آن مونسی
Do not from meanness choose a mean person as thy friend: that friendship in him is borrowed (unessential).
انس تو با مادر و بابا کجاست ** گر بجز حق مونسانت را وفاست
If thy friends other than God possess constancy (permanence), where is thy friendship with the mother and father?
انس تو با دایه و لالا چه شد ** گر کسی شاید بغیر حق عضد550
If any one but God is worthy to be relied upon, what has become of thy friendship with thy nurse and tutor?
انس تو با شیر و با پستان نماند ** نفرت تو از دبیرستان نماند
Thy friendship with the milk and the teat did not endure, thy shyness of (going to) school did not endure.
آن شعاعی بود بر دیوارشان ** جانب خورشید وا رفت آن نشان
That (friendship) was a radiance (cast) upon their wall: that sign (of the Sun) went back towards the Sun.
بر هر آن چیزی که افتد آن شعاع ** تو بر آن هم عاشق آیی ای شجاع
On whatsoever thing that radiance may fall, thou becomest in love with that (thing), O brave man.
عشق تو بر هر چه آن موجود بود ** آن ز وصف حق زر اندود بود
On whatsoever existent thing thy love (is bestowed), that (thing) is gilded with Divine qualities.
چون زری با اصل رفت و مس بماند ** طبع سیر آمد طلاق او براند555
When the goldenness has gone to its original source and (only) the copper remains, (thy) nature is surfeited and proceeds to divorce (discard) it.
از زر اندود صفاتش پا بکش ** از جهالت قلب را کم گوی خوش
Withdraw thy foot from that which is gilded by His qualities, do not from ignorance call the base alloy beautiful;
کان خوشی در قلبها عاریتست ** زیر زینت مایه‌ی بی زینتست
For in base coin the beauty is borrowed: beneath the comeliness is the substance uncomely.
زر ز روی قلب در کان می‌رود ** سوی آن کان رو تو هم کان می‌رود
The gold is going from the face of the false coin into the mine (whence it came): do thou too go towards the Mine to which it is going.
نور از دیوار تا خور می‌رود ** تو بدان خور رو که در خور می‌رود
The light is going from the wall up to the sun: do thou go to that Sun which ever goes (moves) in proportion (with eternal right and justice).
زین سپس پستان تو آب از آسمان ** چون ندیدی تو وفا در ناودان560
Henceforth take thou the water (that comes) from Heaven, forasmuch as thou hast not found faithfulness in the aqueduct.
معدن دنبه نباشد دام گرگ ** کی شناسد معدن آن گرگ سترگ
The lure to catch the wolf is (the sheep’s tail; it is) not the place (shop) where the sheep’s tail came from: how should that fierce wolf know the place of provenance?
زر گمان بردند بسته در گره ** می‌شتابیدند مغروران به ده
They (the Khwaja and his family) imagined (that they would be) gold tied in knots, (so) the deluded (party) were making haste to (reach) the countryside.
همچنین خندان و رقصان می‌شدند ** سوی آن دولاب چرخی می‌زدند
Thus were they going alone, laughing and dancing and caracoling towards the water-wheel.
چون همی‌دیدند مرغی می‌پرید ** جانب ده صبر جامه می‌درید
Whenever they saw a bird flying in the direction of the country, (their) patience rent its garments;
هر که می‌آمد ز ده از سوی او ** بوسه می‌دادند خوش بر روی او565
(And) they would kiss joyfully the face of any one who came from the country, from his (the countryman’s) neighbourhood,
گر تو روی یار ما را دیده‌ای ** پس تو جان را جان و ما را دیده‌ای
Saying, “You have seen the face of our friend, therefore to the (beloved) Soul you are (as) the soul, and to us (as) the eye.”
نواختن مجنون آن سگ را کی مقیم کوی لیلی بود
How Majnún petted the dog that lived in Layla's abode.
همچو مجنون کو سگی را می‌نواخت ** بوسه‌اش می‌داد و پیشش می‌گداخت
(They behaved) like Majnún, who was (seen) petting a dog and kissing it and melting (with fondness) before it:
گرد او می‌گشت خاضع در طواف ** هم جلاب شکرش می‌داد صاف
He was pacing round it, stooping humbly in circumambulation; he was also giving it pure sugar-julep (to drink).
بوالفضولی گفت ای مجنون خام ** این چه شیدست این که می‌آری مدام
An idle talker said, “O half-baked Majnún, what hypocrisy is this that thou art always displaying?
پوز سگ دایم پلیدی می‌خورد ** مقعد خود را بلب می‌استرد570
A dog's muzzle is ever eating filth; a dog scrapes its séant with its lips.”
عیبهای سگ بسی او بر شمرد ** عیب‌دان از غیب‌دان بویی نبرد
He recounted the dog's faults at some length: no one who perceives faults (‘aybdán) has got (even) a scent (inkling) of him that knows the things unseen (ghaybdán).
گفت مجنون تو همه نقشی و تن ** اندر آ و بنگرش از چشم من
Majnún said, “Thou art entirely (external) form and body: come within, and view it (the dog) through my eyes;
کین طلسم بسته‌ی مولیست این ** پاسبان کوچه‌ی لیلیست این
For this (dog) is a talisman sealed by (the hand of) the Lord: this (dog) is the guardian of the abode of Laylá.
همنشین بین و دل و جان و شناخت ** کو کجا بگزید و مسکن‌گاه ساخت
Look at its high aspiration and its heart and soul and knowledge; (consider) where it chose (to live) and made its dwelling-place.
او سگ فرخ‌رخ کهف منست ** بلک او هم‌درد و هم‌لهف منست575
It is the dog of blessed countenance, (the dog) of my Cave; nay, it is the sharer of my grief and woe.
آن سگی که باشد اندر کوی او ** من به شیران کی دهم یک موی او
The dog that stays in her abode, how should I give a single hair of it to the lions?
ای که شیران مر سگانش را غلام ** گفت امکان نیست خامش والسلام
Oh, since to her dogs the lions are (devoted) slaves, there is no possibility of speaking (further). Silence, and farewell!”
گر ز صورت بگذرید ای دوستان ** جنتست و گلستان در گلستان
If ye pass beyond form, O friends, ’tis Paradise and rose-gardens within rose gardens.
صورت خود چون شکستی سوختی ** صورت کل را شکست آموختی
When thou hast broken and destroyed thine own form, thou hast learned to break the form of everything.
بعد از آن هر صورتی را بشکنی ** همچو حیدر باب خیبر بر کنی580
After that, thou wilt break every form: like Haydar (‘Alí), thou wilt uproot the gate of Khaybar.
سغبه‌ی صورت شد آن خواجه‌ی سلیم ** که به ده می‌شد بگفتاری سقیم
That simple Khwája was duped by form, for he was going to the country on (the strength of) infirm words (vain promises).
سوی دام آن تملق شادمان ** همچو مرغی سوی دانه‌ی امتحان
(He was going) joyously towards the snare of that flattery, as a bird towards the bait of tribulation.
از کرم دانست مرغ آن دانه را ** غایت حرص است نه جود آن عطا
The bird deemed the bait a mark of kindness (on the part of the fowler), (although) that gift is (really) the extreme of cupidity and is not munificence;
مرغکان در طمع دانه شادمان ** سوی آن تزویر پران و دوان
(So) in desire for the bait the little birds are merrily flying and running towards that imposture.
گر ز شادی خواجه آگاهت کنم ** ترسم ای ره‌رو که بیگاهت کنم585
If I acquaint thee (fully) with the joy of the Khwája, I fear, O wayfarer, lest I make thee late.
مختصر کردم چو آمد ده پدید ** خود نبود آن ده ره دیگر گزید
I will abridge. When the village came in sight, it was not in sooth that village (which he was seeking), (so) he chose another road.
قرب ماهی ده بده می‌تاختند ** زانک راه ده نکو نشناختند
For about a month they were hurrying from village to village, because they did not well know the way to the (countryman's) village.
هر که در ره بی قلاوزی رود ** هر دو روزه راه صدساله شود
If anybody goes on the way without a leader, every two days' journey becomes one of a hundred years.
هر که تازد سوی کعبه بی دلیل ** همچو این سرگشتگان گردد ذلیل
Whoever speeds towards the Ka‘ba without a guide becomes contemptible, like these bewildered men.
هر که گیرد پیشه‌ای بی‌اوستا ** ریش‌خندی شد بشهر و روستا590
Whoever takes up a trade (or profession) without (having) a teacher becomes a laughing-stock in town and country.
جز که نادر باشد اندر خافقین ** آدمی سر بر زند بی والدین
Except it be (a) singular (case), (in the whole world) between East and West does a descendant of Adam put forth his head (come to birth) without parents?
مال او یابد که کسبی می‌کند ** نادری باشد که بر گنجی زند
He gains wealth who earns something; ’tis an extraordinary event when one hits upon a (buried) treasure.
مصطفایی کو که جسمش جان بود ** تا که رحمن علم‌القرآن بود
Where is a Mustafá (Mohammed) whose body is spirit, so that the Merciful (God) should teach (him) the Qur’án?
اهل تن را جمله علم بالقلم ** واسطه افراشت در بذل کرم
For all those who are attached to the body He (God), in profusion of bounty, raised (the banner of) “He taught by the pen” as the means (of acquiring knowledge).
هر حریصی هست محروم ای پسر ** چون حریصان تگ مرو آهسته‌تر595
O son, every greedy person is deprived (of spiritual blessings): do not thou run like the greedy, (go) more slowly.
اندر آن ره رنجها دیدند و تاب ** چون عذاب مرغ خاکی در عذاب
On that journey they (the townsman's party) suffered pains and anguish like the torment of a land-bird in fresh water.
سیر گشته از ده و از روستا ** وز شکرریز چنان نا اوستا
They became sick of the village and the country and of the sugared expressions of such an uninstructed boor.
رسیدن خواجه و قومش به ده و نادیده و ناشناخته آوردن روستایی ایشان را
How the Khwája and his kinsfolk arrived at the village, and how the countryman pretended not to see or recognise them: