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3
559-608

  • 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 ناودان 560
  • 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 او 565
  • (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 می‌استرد 570
  • 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 منست 575
  • 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 کنی 580
  • 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 کنم 585
  • 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 روستا 590
  • 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 آهسته‌تر 595
  • 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:

  • بعد ماهی چون رسیدند آن طرف ** بی‌نوا ایشان ستوران بی علف
  • When, after a month, they arrived in that quarter, themselves without provisions and their beasts without fodder,

  • روستایی بین که از بدنیتی ** می‌کند بعد اللتیا والتی
  • See how the countryman, from evil intent, still inflicts (on them) calamities small and great,

  • روی پنهان می‌کند زیشان بروز ** تا سوی باغش بنگشایند پوز 600
  • And keeps his face hidden from them by day, lest they should open their mouths in the direction of his orchard.

  • آنچنان رو که همه رزق و شرست ** از مسلمانان نهان اولیترست
  • ’Tis better that a face like that, which is wholly (composed of) hypocrisy and malice, should be hidden from Moslems.

  • رویها باشد که دیوان چون مگس ** بر سرش بنشسته باشند چون حرس
  • There are faces on which demons are settled like gnats, as (though they were) guardsmen.

  • چون ببینی روی او در تو فتند ** یا مبین آن رو چو دیدی خوش مخند
  • When you behold his (such a one's) face, they (the demons) fall upon you: either do not behold that face, (or) when you have beheld (it), do not laugh pleasantly.

  • در چنان روی خبیث عاصیه ** گفت یزدان نسفعن بالناصیه
  • Concerning such a wicked, sinful face God hath said, “Verily, We will drag (him) by the forelock.”

  • چون بپرسیدند و خانه‌ش یافتند ** همچو خویشان سوی در بشتافتند 605
  • When they (the townsman's party) had made enquiry and found his (the countryman's) house, they hurried like kinsfolk to the door.

  • در فرو بستند اهل خانه‌اش ** خواجه شد زین کژروی دیوانه‌وش
  • (Thereupon) the people in his house bolted the door. At this perverseness, the Khwája became mad-like,

  • لیک هنگام درشتی هم نبود ** چون در افتادی بچه تیزی چه سود
  • But indeed it was no time for asperity: when you have fallen into the pit, what is the use of being enraged?

  • بر درش ماندند ایشان پنج روز ** شب بسرما روز خود خورشیدسوز
  • Five days they remained at his door: (they passed) the night in the cold, the day itself in the blaze of the sun.